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VAMANA PURAlNr A 

SANSKRIT TEXT AND ENGLISH TRANSLATION 
WITH AN EXHAUSTIVE INTRODUCTION, NOTES AND INDEX OF VERSES 


F- 2.2- 



Introduction 


According to Manu- “Vedas are primary source of religion” (4<dRsiv?) tjpftjci, verse 
2.6), the Puranas, however, are the essence of the religion of Hindu society. Puranas are 
also regarded as the chief source for the detailed explanation of the Vedas. They, therefore, 
occupy a significant place in the ancient literature of India. The Puranas have obtained the 
name of Pahcalaksana because their contents generally embrace five topics namely (1) 
Primary creation or cosmogony, (2) secondary creation, (3) genealogy of gods and 
patriarchs, (4) reigns of the Manus, (5) history of the solar and lunar dynasties. 

The definition does not however necessarily signify that the Puranas exclusively deal 
with these topics only. On the contrary, every Purana dwells at length on one or more 
particular subjects and in some, these five primary topics occupy a very subordinate 
position. Puranas are eighteen in numbers. The names of Mahapuranas at the last portion of 
Srimadbhagavata has been given as under- 

trrer cfara 

vifam Tricot*! 

mnt ctfrf sr ^nr^ngqfqRr fsrasi (12.7.232-6) 

Vamana Purana is placed at serial number fourteen in the list of eighteen Puranas 
mentioned in various scriptures. But it does not mean that it is of lesser importance than the 
other Puranas. Although, it is smaller in size, yet it has all the constituents of the other 
Puranas. Also its style of treatment of the subject matter is clearer and more analytical than 
the style of other Puranas and Up-puranas. One of its special features is the amazing 
variations in the famous ancient stories as related in other Puranas. 

Its second special features is that inspite of being known as a Saiva Purana, nowhere the 
importance of Visnu has in anyway been belittled as is the case with some other Puranas. In 
Vamana Purana, both Siva and Visnu have been placed an almost equal footing. Again, 
there is not a single sloka which humiliates Visnu. Some Saiva authors have gone even to 
the extent of stating “A visit to a shine of Visnu is an insult to Siva.” In Vamana Purana, 
on several occasions Siva has gone to Visnu for help and has praised him whole-heartedly. 

The Story of Daksa yajna and Sat! - 

Of all related in Vamana Purana which vary significantly from the stories as related in 
other Puranas, the story of immolation of Sati attracts special attention. In Siva Purana, 
Ramayana and other Purana scriptures, we are told that Sati had gone to the yajna 
performed by her father Daksa inspite of not being invited to the ceremony and when she 
did not find the requisite share of offering for Siva, she cursed all those who had attended 



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such a detestable function and immolated herself then and there. When Siva came to know 
of this, he sent his attendant Vlrbhadra to avenge her death. Vlrbhadra reached the venue of 
the yajna and demolished the whole structure and put an end to the yajna. 

This story has been related in Vamana Purana in a different way. In this Purana it is 
stated that on coming to know about the humiliation of Siva in the yajna by Daksa, Sat! 
immolated herself. Relating the story in Chapter IV entitled “War between Hari and 
Vlrbhadra”, it is sated as under : 

“The daughter of Gautama, Jaya had come to MandrScal to pay a visit to Satl. Seeing 
her all alone, Satl asked her- Why her sister Vijaya JayantI and Aparajita had not come 
along?” 

Jaya replied, “They have gone with father to the yajna being performed by their 
maternal grand-father Daksa. I am also going there. But I considered it worthwhile to visit 
you first. Are you not going there? Is Lord Siva not going there? All Rsis along with their 
consorts have gone there. All gods have also gone there. Has our maternal grandfather not 
invited you?” 

Knowing such neglect and insult of her husband, and that too by her father, Satl was 
greatly angered. She was furious and instantly fell on the ground. Immediately she breathed 
her last at that very spot. Hearing the wailing cries of Jaya, Siva came there. On such tragic 
death of Satl, Siva was very angry. Immediately, he collected a big gang of his disciples 
and sent them to the venue of the yajna being performed by king Daksa, under the 
command of Vlrbhadra. He went there, fought with the soldiers of Daksa and destroyed the 
yajna.” 

The Story of burning of Kamadeva - 

Similarly, new elements have been incorporated in the story of burning of Kamadeva. 
Traditionally, it is stated as under : 

The demon Dvarkasura had vanquished all the Devatas. Later, the gods came to know 
that none else but the son of Siva bom of Parvati alone can kill Dvarkasura. They were 
greatly worried as Siva was a celebate. So Indra persuaded Kamadeva to go and fill the 
mind of 3iva with amorous feelings and to prompt him to marry Parvati. When Kamadeva 
played his tricks on Siva, he was awfully furious and by activating his third eye, Siva 
reduced Kamadeva to ashes. 

However, this incident has been related in Vamana Purana as under : 

When Siva was destroying the yajnasala 1 of King Daksa, Kamadeva shot his strong, 
passionate and lustful arrows at Siva, he was greatly distressed and in a love-lorn state of 
mind he wailed for the company of Satl. When he could no longer tolerate his mental 
torture, he handed over all the three kinds of arrows to Pancalika, the son of Kuber. When 


1. The place where the sacrificial offerings are performed. 




V 


Cupid was about to attach Siva again, Siva was greatly upset and ran here and there in the 
pine forest. There in the forest the wives of Rsis residing there became desirous and 
lustfully ran after Siva. In that serious situation, the Rsis cursed Siva, “May you loose your 
linga.” When the linga of Siva fell apart, it stretched from heaven to the Netherlands. 
Thereupon, both Brahma and Visnu came to that place. They tried to find out the terminal 
ends of Siva’s organ but could not succeed. Thereupon, both of them prayed to Lord Siva 
for mercy. Siva was pleased by their entreaties and said, “If all the gods honour and 
worship this linga of mine, I can accept this Linga again. Consequently Lord Visnu 
prescribed the worship of Sivalinga for the four Vamas. For this, several new scriptures 
were within advocating such practice and describing the great powers inherent in the 
Sivalinga. The first scriptures was named SaivI, second Pasupata, third Kaladaman and the 
fourth KapSlika. 

Siva himself is a great energy centre. He was the son of Vasistha. His disciple 
Bhardvaja was a great Pasupat. He considered “Gopayan Tapa” as of great merit. His 
disciple Someswar was a king. Apastambha was equally great. Kameswar was his disciple. 
Dhanada was also a great devotee whose disciple Aryodara was very powerful. He was a 
Sudra by caste, but was a great ascetic. Thus, Lord Visnu made all the four Vamas and 
persons of all Asramas great devotees of Siva. 

After that when Lord Siva had been roaming about in Citravana, Kamadeva again 
prepared himself for another attack on Lord Siva. This time Siva sternly and closely looked 
at him from top to toe. Consequently, he was immediately burnt to ashes. It is stated in 
other scriptures that after this, Kamadeva was declared as ‘Anariga’ or Formless and 
exercised his sway on all living beings. However, it is stated that after being burnt, 
Kamadeva got transformed into five plants namely (1) Drukam Prsta (2) Campaka (3) 
Bakula (4) Patala (5) Jatipuspa. The arrows shot by Kamadeva at Siva were transformed 
into trees of a thousand variety. 

In reality, passion is a mental inclination which disturbs the mental poise of man from 
time to time. Statements like “Being hit by its arrows” can be taken only as a metaphor. 
The poetic allegory of spring season as an accomplice of Kamadeva as present in Vamana 
Purana and ultimately the transformation of Kamadeva into famous fragrant flowers of this 
country have become a beautiful literary composition. Concept of Kamadeva or Cupid is a 
natural extension of the process of creation and emergence of man and this has been 
presented in Indian Puranas and foreign mythologies in different ways. 

Description of Geography of India - 

Description of the Seven Islands (Sapta Dvlpa) is considered as an essential component 
of Pauranic literature. In ancient times, because of the difficulties of transportation, travel 
through the length and breadth of the whole of India was considered as a great 
accomplishment. However, the description of the then existing Saptadvlpa as available in 
the scriptures of those days is not true to facts today. It is only in some respects that the 



vi 


description of Jambudvlpa agrees with the present position of Asia. Under such conditions, 
the description of various regions of India and the mountains and rivers therein as given in 
Vamana Purana is very significant. Although many of the names have since changed and 
some may even be fictious, yet the information is greatly useful for the archaeologists. 

Presenting a description about the mountains of India, it is stated in Vamana Purana, 
“Mahendra, Malaya, Satya, Suktimana, Rksa, Vindhya and Pariyatra - these seven are 
called Kulaparvatas. 1 In addition to these, there are other thousands of mountain ranges 
including Kolahala, Vaibhraja, Mandara, Durdharacala, Vatadhuma, Vaidyuta, Mainaka, 
Saras, Tunga, Prastha, Nagagiri and Govardhana. Also there are hundreds of other 
mountains like Ujjvamanta, Puspagiri, Arbud, Raivata, Rsyamuka, Sagomanta, Citrakuta, 
Krtasmar, Sri mountain, Kaukanaka etc. 

While giving a description of rivers, it is stated that Sarasvati, Pasyarupa, Kalindl, 
Hiranvatl, Satadru, Candrika, Nila, Vitasta, Iravatl, Kuhu, Madhura, Hararavl, Us'irS, 
DhatakI, Raksa, Gomatl, Dhutapapa, Bahuya, Drsadvatl, Nihsvara, Gandakl, Citra, KausikI, 
Vadhusara, Sarayu, Salauhitya etc. are the rivers which come down from the Himalaya 
mountains. Apart from these, there are other rivers originating from the mountains as 
ParnSsa, NandinI, PavanI, Mahl, Sara, Carmanvatl, Lupa, Vidisa, Venumati, Citra, 
Odhavatl, Ramya etc.. Pariyasa, Sona river, MahanadI, Narmada, Sursa, Kriya, Mandakini, 
Dasa, CitrakQta, Daivika, Citrotpala, Tamasa, Kartoya, Pisacika, Pippalas'rethi, Vipas3, 
Vanjulatl, Satsahtaja, Suktiatl, CakrinI, Tridiya, Vasu and other streams come down from 
the Rksa mountains. ValguvahinI, Siva, Payosnl, Nirvindhya, Tapi, Sanisadhavati, Vena, 
ChaitranI, Sinlbahu, Kumudvatl, Topa, Reva, Mahagauri, Durgandha etc. flow down from 
Vindhyacala. Godavari, BhimrathI, Krsna, Vaisya, Saridvatl, Vis'amadrI, Supryopa, Kaveri, 
Dugdhoda, NalinI etc. are big rivers which originate from Salya mountain. Kritmala, 
TabhraparnI, Vanjula, UtpalavanI, SunI, Sudama etc. come from Suktimana mountain. All 
these rivers are very sacred, beneficent, mother of earth and wives of seas.” 

Later, there is a mention of the various regions of India and the names of races residing 
in them. In the beginning, regions at far away frontiers are described. Kusudra, Kila 
kundala, Pancalaka, Kausika, Vrka, Saka, Barbar, Kaurava, Kalinga, Banga, Anga etc. are 
the kingdoms. In these kingdoms live various races as Marmaka, Abhlra of middle 
countries, Sadhya Dhanaka, Brahmallka, Kaltopada, Apranya, Sudra, Pallava, Sakhetaka, 
Gandhara, Yavana, Sindhu, Saubir, Bhadraka, Satadrava, Lalithya, Paravata, Samusaka, 
Kadhara, Kaikaiya, Dasana etc. these include people belonging to Ksatriya, Vaisya and 
Sudra castes. Apart from these, there are Kamboja, Darada, Bardar, Aahga Lokika, Vena, 
Tusara, Atriya, Bharadvaja, Prasthala, Daseraka, Lampaka, Cudika, Alasa, Alibhadra which 
are all reaces of Kirat people. Kirat races one those semi-civilised races which are found it 
central India and Assam. After this is given a long list of kingdoms and kingships and 
Democratic states which are located all over India. Out of these only a few can be identified 


1. Mountains which are denoting various races. 




vii 


from their present names. Still, their comparison with descriptions given in other 
contemporary books sheds sufficient light on the geographical and political conditions in 
those ancient times. 

Praises of Moral Conduct - 

After describing the religions of all races and divisions, the supreme position has been 
accorded to Moral conduct to which nobody can have any objection. Stating its importance, 
it is emphasised, “If a person is not morally correct, all yajnas, charities, austerities etc. 
performed by him are of no avail. An immoral person cannot have prosperity or peace 
either in this world or the next world. Morality is a tree whose root is Dharma; whose 
branches are wealth, whose fruits are fulfilment of desires and whose fruits are salvation. In 
this context, the Rsis have prescribed the recitation of “Mangal Stotra” or “Beneficial 
Hymns” early morning which is very significant. That stotra refers to the sublime elements 
in our vast universe, Indian religions and nation. Every person can draw great inspiration 
from that stotra “BrahmS, Visnu, Mahesa, other Devatas, Sun, Moon, Mars, Mercury, 
Jupiter, Venus, Saturn - these seven beneficient planets, Bhrgu, Vasistha, Kratu, Anglra, 
Pulastya, Pulaha, Gautama, Raidhya, Marlci, Cyavana and Rbhu - all these Rsis may make 
this morning of mine auspicious. Sanatkumara, Sanak Sanahdana, Sanatana, Asuri, Pingala, 
seven original musical notes, seven flavours, seven musical instruments - all these may 
make this morning of mine blissful. This earth full of fragrance, this water full of flavours, 
this air full of sensation, this fire full of energy, this ether full of sound waves - all these 
five great elements may make my morning prosperous. The seven seas, seven mountains, 
seven Rsis, seven Islands and seven regions may make this morning of mine propitious.” 

If this stotra is deeply meditated upon, then all matter and energies of this universe get 
fully invoked. If we recite it with devotion and comprehends its meaning, then certainly we 
shall feel one with the Supreme Soul of our universe. Then we shall see none as our 
opponent or enemy. Thus, there can be no better universal prayer. We can even say that this 
stotra is an extension and expansion of whatever we pray for in the Supreme Gayatri 
Mantra. 

After that there is description of Indian religions. Then the Vamana Purana has offered 
several prescriptions which are worth our attention even during this age. Actions like 
aimless wandering, giving or donating to the undeserving, destruction of cattle wealth and 
abduction of women etc. do not behove a good householder. Aimless wandering decidedly 
is a blot on character; giving charity to an undeserving person is waste of wealth and 
promotes evil in social life; killing of cattle is a sin whose evil consequences have to be 
suffered in hell; abduction of women leads to degeneration of offsprings and possibility of 
birth of illegitimate children. 

The greatest of all sins - Ingratitude 

Superstitious persons consider neglect or deviations from traditional commonsality and 
prevalent customs and traditions as the greatest sin. In their opinion speaking ill of others, 




viii 


back-biting and ingratitude etc. are not vices. But Vamana Purana says, “In this world one 
who is ungrateful, he is the most vicious person. There are modes of repentance and 
purification for killing of a cow or killing of a brahmin, but those who are ungrateful to 
their benefactors, for them there is no mode of repentance and purification. Such ungrateful 
persons spite the obligations of their friends and relations. For them there is no escape.” 

In this context, a reference has come as to what are the famous products of different 
regions of the world. This discourse is useful from the point of view of general knowledge. 
Also it points to the fact that it is virtue or worth of an object or person which is valued in 
this world. Just as Lord Krsna has stated in the tenth chapter of Gita that all supreme things 
in this universe are manifestations of the splendour of God. Similarly it is stated in Vamana 
Purana: 

“Among gods, Lord Janardana is supreme; among mountains Sesadari is tallest; among 
weapons, Sudarsana is the most effective; among birds, Garuda is the foremost; among 
snakes, Ananta Nag comes first; among natural planets, earth is the best; among rivers, the 
Ganges is the most sacred; among aquatic plants, Padama is the most beautiful; among 
pilgrimages, Kuruksetra comes first; among lakes, Manasarovar is the most sacred; among 
forests, Nandanvana is the most famous; similarly among moral prescriptions, truthfulness 
is the foremost. Among yajnas, As'vamedha yajna is the topmost; among ascetics R?i 
Kumabhaja is the foremost; among scriptures the Vedas are the most holy; among Puranas, 
Matsya Purana is the most popular; among moral codes, Manusmjti is the main code; 
among days that Amavasya is the most sacred on which Dars'a yajna is performed; among 
gods, it is Indra who is the head; among those who adorn energy, Sun is the supreme; 
among satellites, moon is the supreme; among the cereals, Sal! Rice is the best; among 
bipeds, the Brahmin and among quadrupeds, lion and cow are the most gracious. 

Among flowers, it is Jatl flower; among cities, it is Kanclpuram; among women, it is 
Rambha; and among the four Asramas, Grhastha is the best. Among towns, it is Kusasthall; 
among regions, is the central region; among fruits, it is mango; among tubers, it is Kanda; 
and among diseases, constipation are more significant. Among white products, it is milk; 
among clothes, it is cotton wear; among arts, it is mathematics; among sciences, it is magic; 
among flavours, it is saltish; and among trees, it is Banyan tree which is held supreme. 
Among chaste women, it is Parvatl; among cows, it is Kapila; and among rivers, it is 
VaitarnI which are more important. Just as these entities are supreme in their respective 
categories, similarly, among the sinners, the ungrateful heads the list. 

Undoubtedly, ungratefulness is a great infirmity and this indicates that the mental state 
of such a person is very depraved. Whoever has done us even a small favour, to remain 
grateful to him is our duty. It costs nothing. On the other hand, it encourages and inspires 
the benevolent person for more such benevolents acts in future. On the other hand an 
ungrateful person is so degraded that in return for the beneficial acts done to him, he does 
not say even a few words of thanks in return. There are even such persons who will not 
hesitate to blame, defame, damage or hit the interests of their benefactors. Thus they plug 




Ix 


the sources of such social service which can benefit many deprived and needy persons. 
Viewed in this light, ungratefulness is a great sin against individuals and society. 

It is surprising to see that even animals express their gratitude towards those persons 
who serve them or treat them well and are always prepared to serve their benefactors. On 
the other hand there are human beings who are expected to discriminate between desirable 
and undesirable, but they do not even say a few words of praise or do not return good for 
good. In what category should we place such persons? Surely, they shall be called the most 
degraded and shall deserve the most sever punishment at the hands of God who always 
stands for justice. 

Supreme Significance of Self-realisation - 

Puranas contain all sorts of knowledge and discourses. On the one hand, they describe 
the benefits of attaining heaven by going on pilgrimage, taking a dip in the holy rivers and 
observing fast on EkadasI and other auspicious days, on the other hand there are statements 
which hold such rituals as of trivial importance and supreme importance has been given to 
self-realisation alone. There is a sloka in the scriptures which states, “Dip in a sacred river 
and visiting pilgrimages is of great spiritual importance only to the people of low 
intelligence. However, for the scholars the divine forces controlling the universe represent 
the Supreme Soul. For the really learned persons, their souls alone is the manifestation of 
the Lord.” 

Like other Puranas, Vamana Purana is also full of such ideas as significance of 
pilgrimages, worship of idols of gods, Sivaliriga and sacred lakes etc. Attainment of merit 
has been assured through these prescribed rituals. However, while analysing the true nature, 
it is stated- 

H> fctt ralawq i 

fcWMkM-iH oUetf^rqtl ^ H 

(Vamana Purana, Chapter 43, Sloka 23) 

“One whose mind has been concentrated in his Self does not stand in need of visiting 
pilgrimages and Asramas.” 

While explaining the content, the author of the Purana says, “The Self is like a river 
which passes through the pilgrimages of self-restraint. Truth is water in that river and it 
includes good conduct and tranquillity. One who takes bath in such a river, he becomes 
pure and attains great spiritual merit. From simple water alone Self does not get purified. It 
is the foremost duty of a person to attain equanimity, through self-realisation. The saints 
insist on knowing the Self. He is free from desires by knowing his Self. He alone is a 
Brahmin who is in possession of the wealth of equanimity. He does not need any other 
riches. Observance of moral conduct, sincere behaviour and gradual withdrawal from 
worldly affairs are the duties of a Brahmins.” 




X 


It has always been stressed in the Puranas that alms should under all circumstances be 
given to a Brahmin who is of high moral character and a true ascetic. But not much need to 
be said about the moral conduct, sense of service, detachment, and the nature of day to day 
life of the priests at the places of pilgrimage. Today, nobody is prepared to support them or 
speak on their behalf. Everybody knows how they testify to the saying of Saint TulsIdSsa 
that, “They mortgage the Vedas and squeeze the religion.” Vaman Purana says, “A true 
Brahmin does not covet or crave for worldly riches. On the other hand he considers all 
living beings like his own self and observes truthful behaviour in all matters. In ancient 
times Brahmins were honoured by all and their status was even higher than the status of 
gods. It was because of the fact that their entire devotion was towards the welfare of the 
whole world and they were completely detached from worldly affairs. True Brahmins 
considered it below their dignity to live on alms. Whenever they had to accept alms on.the 
insistence of the kings, they used that wealth for the spread of knowledge, dissemination of 
education and works of public utility. Today they are always busy in extracting the 
maximum from the devotees through fair or foul means and at times even resorting to the 
most degraded methods. Truly religious and artistic Brahmins should exent their most to 
change the situation. 

Inspiration for avoiding sinful acts - 

One of the components of the Puranas is description of ‘Hell’. Other religions also 
present a pre-picture of “Hell” inflicting punishment to the sinners. There is a mention of 
‘hell’ in Christian scriptures and of “Dozakh” in Islamic scriptures. But to our knowledge 
only these names have been mentioned and there is no detailed description of these 
constructs. But there is a detailed description of twenty one categories of ‘Narakas’ 1 in 
Puranas. There is a very impressive and effective presentation of the types of torturing 
punishments meted out to the sinners. There is no such thing in any other religion. This 
presentation is almost similar in all the Puranas. However, the differences in styles of 
presentation and the richness of language makes a lot of difference in the overall 
effectiveness of presentation. Such presentation if various torturous punishments 
corresponding to various sinful acts as given in Vamana Purana appears to be well 
ingrained in the mind of the common man. It will be pertinent to give an extract of this 
description. 

“Those who reproach the saintly persons, those who create hurdles in virtuous acts, 
those who discriminate against their friends, and colleagues, they go to hell. Those who 
impelled by greed sell their daughters to successive bidders, they are cut to pieces by the 
lords of hell. Those who torment others by their sarcastic remarks, they are pricked by the 
carnivorous kinds by their sharp beaks. Those who beak bite against good person and speak 
ill of them because of their selfish motives, their tongues are stretched out by the crows. 
Those who indulge in mean behaviour towards their benefactors, they are thrown into 


1. Hells. 




xi 


ditches full of excreta. Those who serve different qualities of food to different people 
sitting in the same row and thus discriminate among equals, are tortured in hell. Those who 
resort to violence against parents, siblings and other respected persons, they are tied with 
hot chains and thrown in the most dreadful hell. Those who eat meat, molten iron is poured 
into their mouth. 

“Those who damage or destroy places of public utility like wells, tanks, lakes, 
community halls etc., their skin is peeled off and they are thrown in hell to suffer 
unbearable pain. Those who disfigure or defile places of public utility, their intestines are 
drawn out by crows. Those who neglect their dependents and relations and are busy in self- 
adornment and selfish pursuits, such persons are sent to a special category of hell where a 
person leads the life of a dog. Those who eyes on the trusted property of other persons, they 
are sent to a hell full of scorpions. Those who defile public sources of water are condemned 
to a hell full of filth. Those who molest innocent girls and then force for abortion, they are 
bitten by insects and ants. Those who misrepresent truth and give false evidence in a court 
of law, they fall in hell for ten thousand years.” 

These descriptions of hell are a clear warning to those persons who work against the 
interests of other persons and the society and also for those persons who are 
temperamentally inclined towards evil and take pleasure in harming others. It is of no use 
to discuss about the location of such hells whether they are in this world or somewhere else 
or whether they really exist or they are mythical creation of imagination. Only the idle 
persons may indulge in such discussions. We shall only like to emphasise that evil actions, 
bad behaviour and immoral conduct are sure to be adequately penalised in some form or the 
other. One can easily find persons undergoing such sufferings in this world as have been 
described above. Therefore, we must learn this lesson from such descriptions that we 
should avoid evil actions and should be convinced that we shall have to suffer the 
consequences of an actions good as well as evil. This is the law of nature. Retribution is 
sure and certain. It is another matter that the fools or depraved minds may not accept this. 
Thieves, robbers, scoundrels often hastily assert that no one can touch them. But we are 
sure that such actions never lead to happiness. Similarly, those who try to amass wealth 
through deception, fraud, corrupt practices, adulteration, bribes etc., ultimately land in 
misery. They may shamelessly boast of their successes, but there is not the slightest doubt 
that they will have to suffer the consequences of their sinful actions. 

Communal Harmony - 

As stated in the beginning, communal harmony is the most significant feature of this 
Purana. This is known as Saiva Purana and there are many stories relating to Siva and Sat! 
whereas there is no mention of Rama and Kr§na. However, along with Siva, Vi$nu has also 
been greatly adorned for which the neutrality of the author must be praised. When 
KSrtikeya, the son of Siva was installed as the head of the army of Devatas, Parvatl, the 
mother of Kartikeya asked him to touch the feet of Visnu and seek his blessings. Skahda 
only knew that Mahadeva is the only Lord of this Universe and hence where was the need 




xii 


to touch the feet of anyone else. He asked his mother, “who is this Vi$nu whom I must 
honour in spite of my high status?” Then his mother replied- 

fel? ITT HI? 

wfrSWfis WRT it ^T:ll II 

(Vamana Purana, Chapter 58, Sloka 10) 

“I do not know much about him. However, your father had said that Lord Vi?nu is the 
Supreme Lord while all of us are humans.” In a way, Brahma,Vi§nu and Mahesa have been 
stated as three manifestations of the same power. Still since, Visnu is the sustainer of this 
Universe, lord Siva has accorded to him a higher status. This must be accepted as greatness 
of lord Siva. 

Similarly, when the Rak$asas Canda and Munda came to attack Parvatl, the gods asked 
her to wear her armour for the battle, Sat! had said, “I do not see any need to wear the 
armour to fight against these Danavas. I do not consider them of any significance. 
“Hearing this, Lord Siva recited the Visnu Panjar” to protect her. Describing the efficacy 
of ‘Visnu Panjar’, it is stated- 

l^chlTOl fgsr fojJTWT: TSTHcrfsteFt % rfa'A 

r|*MpUI mi**II 

(Vamana Purana, Chapter 19, Sloka 44) 

“Visnu Panjar is really very efficacious and among the most important defences for 
protection. It has been greatly praised. One who has the Lord seated in his heart, no one can 
subdue him.” 

When Lord 3iva was accused of “Brahma Hatya” for destroying the fifth head of 
Brahma and his skull got stuck with the palm of Siva, he went to Lord Vispu to get rid of 
the same and implode him thus : “O Lord of all Gods, I offer my salutations to you. O rider 
of Garuda, I pay my obeisance to you. O holder of Conch, Discus and Mace, I bow before 
you in all humility you are infinite and absolute. You cannot be known through 
argumentation. You are beyond knowledge and ignorance and you are the first cause of this 
universe. O blissful supreme, you are the eternal Lord. Please accept my adoration. O Lord, 
all this universe has been created by you. O Supreme Soul of this universe, you are the Lord 
of all the worlds. O omnipotent, you are the sustainer of the entire universe. O omniscient, 
you are the Rudra bom of wrath. I am bound by the three attributes, while you are 
omnipresent. Therefore, I salute you. O Lord of this Universe, all this universe belongs to 
you. Water, ether, fire, air, intellect, mind etc. are all your manifestations. I bow to you. 
You are the source of Dharma, Sacrifice, Tapa, Truth, Non-violence, Purity, Forgiveness, 
Charity, Mercy, Wealth and Celibacy. The four Vedas are your manifestations. You have 
the knowledge of the six Ved5ngas, Upvedas etc. O imperishable, O holder of the Discus, I 
adore you a hundred times. O incarnation in the form of V5mana and Matsya, I take you as 
the supreme ocean of mercy. Please save me from this accusation of killing of a Brahmin. 




xiii 


Rule out this blemish struck to myself. I am burning because of this blame. O my Lord! 
Please purify me. I beseech you again and again.” 

When we compare this presentation with the presentation in Siva Purina, we find a 
world of difference. In Siva Purana, when Sat! did not find the offerings for Siva and saw 
Visnu and Brahma present among the assembly of guests, she condemned them and said, 
“O Visnu! Do you not know the nature of Siva? The scriptures declare him free of 
attributes. O stupid, although you had keenfully enlightened in ancient time on the occasion 
of £alva etc., yet you failed to be wiser and accepted your offerings even when you had 
noted that there are no offerings for 6iva - your Lord. O Brahma! Earlier you had been 
antagonistic to Siva because of your vanity and consequently, he had to demolish your fifth 
head. Have you forgotten all that?” 

Later when Virbhadra, the chief of the attendants of Lord Siva reached the venue of 
yajna along with Nara to destroy the same, he abused and scolded Vi§nu very greatly and 
said, ”0 Visnu! Over possessed by vanity, how have you violated your assurances towards 
3iva given by you to Rsi Dadhici. Are you powerful enough to violate the promises given 
by you to Siva? Who are you? Is there anyone else in the three worlds who can protect 
you? Were you not aware what Satl had done? Had you not heard the commands of 
Dadhici? Have you also come to this dawn yajna of Daksa to receive the abominable 
offerings. Accept this defiled offering from me. O Visnu! I shall pierce your heart with this 
Trident of mine. I shall throw you on the ground and melt you down. I shall bum you to 
ashes.” At the end, Virbhadra said- ”0 immoral Visnu, O anti-Siva wretch! Are you 
unaware of the pure eminence of Siva?” This Visnu has been greatly humiliated in Siva 
Purana and he himself is forced to accept his meanness. When Daksa fell at the feet of 
Visnu and requested him to save the yajna from destruction, he said, “O stupid Daksa, you 
do not discriminate between good and evil actions. This Virbhadra is the chief of the 
attendants of Siva and has come here to destroy us. Through sheer ignorance, I stayed here 
against my assurances given by me to Lord Siva and I am suffering the consequences of the 
same. O Daksa, it is beyond me to stop this destruction. By transgression of my oath, I have 
also been condemned as anti-Siva. I am suffering because of your misdeeds. An anti-Siva 
person cannot have solace even through the three ages. During this unfavourable time, such 
destruction has occurred and our end is likely to come. We may travel to any part of this 
world or even to Netherland, the weapons of Virbhadra shall overtake us. When KSla 
Bhairava had cut the fifth head of Lord Brahma with his nails on the orders of Lord Siva, 
we had not been able to do anything. 

Similarly invectives in various forms are common in the Saiva and Visnu PurSnas 
which lead to many bitter conflicts between the two communities in ancient times. Now 
those times are over. However, many followers of the two sects still consider themselves in 
opposite camps and do not cooperate with each other in any religious or social work. 
Sectarian scriptures creating hatred among its adherents for others have a very detrimental 
effect which harms the society and the nation for hundreds of years. From this point of 



xiv 


view, we can appreciate the harmonising tendencies of Vamana Purana. In this Purana, we 
find praises of Visnu as well as praises of Siva at several places. On the occasion of 
sanctification of Sivaliriga at Daruvana, Lord Brahma himself reached there along with all 
the Rsis in the presence of Lord Siva and begging pardon for all his sins said, “0 eternal, 
well-pleasing, adorned with bow, Lord Siva, we offer our salutations to you. O Saviour, 
Lord of whole Universe, all knowing, we always pay our respects to you. You are supreme 
and the foremost among gods. You reside in our hearts and we always salute you. You are 
grievously angry with the sinners - we adorn you 0 most powerful, you have the trident in 
your hand. At the same time you are benevolent towards the world. All praise to you.” 

Similarly, it is stated at another place. “I do not know any other god except Siva having 
the trident in his hand. You are the Lord of this world. Brahma and all other gods exist 
under your patronage. Among all the gods, you are the only one doing or causing to be 
done great acts. All gods enjoy within your pleasure.” 

It is clearly asserted in Vedas and other scriptures that in this universe, there is only one 
divine force and people call him by different names according to their own understanding. 
It is natural to have different names for God in different countries and in different 
languages. However, on account of this difference names of God, it is an indication of 
foolishness and not wisdom to quarrel among themselves or to curse or abuse the God of 
other people. Thus adherents of different sects of Hindu religion should give up such 
misconceptions. 

Different versions of the same story - 

We have several times explained this fact in the introduction to other Puranas that it is 
futile to assert the truthfulness of these stories or to prove that these stories are historically 
correct in all respects. The authors of Puranas have themselves termed them as ‘legends’ 
which means ‘stories’ or ‘tales’. They have created these religious stories to educate the 
common people, they are based on the ancient folk lores. However when the illiterate or 
those who have no literary background, read them they think that every word of these 
scriptures is truthful and all the events mentioned therein are real. 

We wish to infonn such persons once again that had their presumption been correct, the 
same story would not have been related differently in different Puranas. Even if we do not 
take into account the differences in the nature and purpose of different Puranas, there would 
not be two versions of a story in a Purana based on the same event. Even in Vamana 
Purana, the incident of Siva roaming naked in Daruvana and cursing the Rsis has been 
described differently at two places. Out of these, one appears in chapter six and the other in 
chapter forty-three. We have already stated details of the incident as described in chapter 
six. Hereunder, are given the details of the same event as given in chapter forty-three 
“Once Siva along with Uma had been flying through the sky. At that time, Uma saw many 
Rsis engaged in severe penances. She was moved by their plight and said to Lord Siva, 
“These Rsis residing in this Daruvana have to undergo such severe penances just to get 




XV 


your blessings. Have pity on them. These skeleton-body Rsis have yet not been able to 
attain salvation.” The Lord smiled and said, “You do not yet know fully the spiritual 
aspect of the nature of true religion. All these people do not understand religion and have 
not been able to control their passions. They have not been able to free themselves from 
anger. They are all people of little intelligence.” 

Parvat! got very curious to know more about all this. She said “Please prove whatever 
you have said, “Siva left Parvatl in the mid air and he went to Rsis down below. At that 
time, 3iva was young and beautiful but naked and decorated with flowers. With a bowl in 
his hand, he went to the Asrama of Rsis for begging alms. The wives of those theistic Rsis 
came to develop a fancy for Siva and said, “Let us come and see this beggar.” They got 
some fruits and went near Siva. He very gladly accepted their offerings and said, “All my 
blessings for you. I am an ascetic. May I live in your Asrama.” Those ladies said, “you are 
such a beautiful ascetic. For what aims are you roaming about naked?” Siva said with a 
smile, “I cannot reveal the secrets of my pursuits. But one who can know it by himself, he 
should consider himself as a very fortunate person.” Those ladies said, “We shall do the 
same.” So saying, they got infatuated by passion and embraced Siva. When the Rsis saw 
all this, they got very angry. They picked up sticks and stones and began to hit at the linga 
of Siva. From such an attack, the litiga of Siva dropped and Siva disappeared from there.” 

After this, the Rsis were greatly frightened and they went to Brahma. He also rebuked 
them for their involvement in passions and sensitivity to anger. Then all of them went in the 
presence of Siva. Siva said- “your salvation lies in worshipping that very Liiiga.” Since 
then, worship of the Sivalinga still in vogue. 

This very story is related in Skanda Purana. But in that story, there is neither a mention 
of running away of the frightened Kamadeva nor of the curiosity of Uma on the plight of 
the meditating Rsis. In that story, it is stated that on his usual begging rounds, Siva had 
incidentally reached Daruvana and there the wives of Rsis suddenly followed him. In 
another Purana, it is stated that once there was a dispute between Brahma and Visnu as to 
who is of greater importance. At that moment, the divine Sivalinga appeared before them 
all of a sudden. It was decided that whoever could reach the end of that Sivalinga first shall 
be considered as superior. Visnu moved downwards while Brahma travelled upwards. On 
return, Brahma returned first and reported that he had reached the upper end of the Linga 
and in support of his fraudulent claim presented the Pandarus Tree as a witness. It was 
because of this vicious act that the fifth head of Brahma was cut off on the orders of Lord 
Siva and Visnu was declared as superior. 

When reader finds different versions of the same story in a Purana, which story should 
be accept as the true story? In the above context, the first story is related to the incident 
when Sat! had immolated herself at the time of yajna by her father Daksa and the second 
story is related to the period when after thousands of years Sat! had taken birth in the house 
of Himacala and had married Siva consequent to her penances for thousands of years. In the 
first story, Siva was roaming about in utter grief on account of the tragic death of Satl. In 




the second story he had been moving about along with his consort on a pleasure trip and 
apprising her of the wonderful mysteries of the world. In our opinion, it is irrelevant to seek 
any historicity in any of these stories. These two different stories had perhaps been narrated 
by two different religious preachers at different places and at different times in accordance 
with their personal inclinations and for some reason both the versions got included in the 
same Purana. The writers of these Puranas had no other aim in view except to import 
religious orientation to the common man. 

Such different versions of a story are common in other Puranas as well. Every story has 
been narrated in different Puranas in such a way that their different versions do not 
reconcile in any manner. Why only about Puranas, even the events on several occasions as 
described in Valmlki RSmSyana and TulsI Ramayana are not the same. 

If we study the Purana critically, the aim of their composition can very clearly be 
comprehended. The present Puranas had not been written by one man and at one time. 
Different preachers had been adding in their own new stories from time to time to the 
already existing texts. This process had been continued by hundreds of preachers for 
hundreds of years in accordance with their peculiar time and circumstances and also their 
own inclinations. All these are religious stories and their content has been drawn from 
either the ancient folk lores or from some performed anecdotes recorded in Vedic 
scriptures. In addition to religious discourses, the writers have incorporated other material 
relating to general knowledge, sciences, arts and crafts etc. Some parts of such material 
could be still relevant and useful. 

Character of Bali-Vamana - 

This Purana has been named after the story of Raja Bali and Lord Vamana. But that 
forms only a small part of it. In Rgveda and other Vedas, it has been stated that this whole 
world is covered within three footsteps of Lord Visnu. While explaining this statement, a 
brief description has been added in Brahmana scriptures. Thereafter, the writers of Puranas 
through their poetic and literary contributions transformed the references in Brahmana 
scriptures into an impressive story. In this Purana, the description of grandeur of king Bali, 
the praise of his charities and the grand appearance of Lord Vamana, all these look like a 
great literary composition to an ordinary reader. One important feature of the story of king 
Bali is that inspite of being a demon king, he has been presented as a virtuous, well- 
restrained and charitable person. It is said that when he ascended the throne as the king of 
Svargaloka (heaven) after his victory over the gods, there was no vice or sinful act in his 
kingdom and there appeared to be a period of Satyayuga or golden age. The Kaliyuga ran 
away from the world and called on Brahma. He said to Brahma, “O Lord, king Bali had 
destroyed my natural order. Whatever I am supposed to promote has been completely 
negated by Bali and exactly the opposite is flourishing.” 

Brahma said, “Bali has not only dismaulted your natural order that he has uprooted the 
natural order of the whole world. See, Indra, Marut, Varuna and others are sitting here. 




xvii 


Everything of theirs has been snatched away by Bali. Even the sun is loosing his glamour 
on account of the sway of king Bali : “Considering the spirituality, justice, truthfulness and 
valour of Raja Bali, even the goddess Lak$mi of the three worlds has approached him and 
said, Previously, I was with Indra. But now you are the most powerful, so I have come to 
you. O supreme among the Danavas, accept me” So saying, that Laksml with the shine of a 
moon got aligned with king Bali. Thereafter all natural, human, supernatural and divine 
powers also moved on to Raja Bali.” 

Charities of king Bali have also been highly praised. When Lord Vamana was about to 
ask for charity from king Bali, the whole world trembled and the effulgence of Danavas 
appeared to wane. Thereupon king Bali asked Rsi SukrScarya, the guru of Danavas, reason 
for such happenings, after meditating over the mysterious events, he said, “O king Bali, 
Lord Vamana is soon coming to your yajna to ask for charity. He will deprive you of 
everything and give it over to Indra. Therefore, do not promise to give him anything. Only 
say that I have nothing to give.” 

On hearing this, king Bali said, “O Learned Brahmin, when someone begs me for 
charity, how can I say that I have nothing with me to give him and that too to one who is 
the Lord of this Universe and destroyer of all our sins. What more can be desired in this life 
then that Lord, who is invoked through so many fasts and austerities, himself comes before 
me and asks for charity from me.” If that Supreme Lord whose blessings are sought 
through various types of yajnas performed after acquiring such virtues as purity etc. 
presents himself in person before me and says, “Give me something, I shall consider 
myself as very fortunate. I must have performed many virtuous deeds and undergone great 
austerities in many previous lives that the Lord is coming to me to accepts the charity 
donated by me. Nothing can be of greater significance that maturation of such virtuous 
deeds.” 

“O my learned teacher, how can I say to my Lord who appears at my door that I have 
nothing to give him in charity. I can sacrifice even my life but I can never say that I have 
nothing to give. I feel if in the yajna, Lord really comes himself and asks me to give 
something, then I have achieved the purpose of this sacrificial oblations. What to speak of 
other things. I can offer even my head to him in charity. Let the Lord say to me, “Give 
something”. What else more auspicious can there be? “I do not have anything to give.” I 
have never said so to anyone. How can I say such unbecoming words to the eternal God 
when he himself comes to my house. Even if a calamity befalls while giving alms, a 
courageous person has to bear it. This is surely praiseworthy. There is no unhappy, poor or 
diseased person within my kingdom. There is none who may not be having gold ornaments 
or a house. All this is the result of the seeds of charity. Now if that seed of charity is to be 
placed in the divine bowl of the Supreme Lord, what shall I not be attaining in this life. 
This charity of mine shall be very very special and will please the gods as well. God 
himself is coming here to oblige me by his presence, it shows that as a consequence of this 
yajna, he has showered his blessings on me. 




xviii 


Raja Bali was so impatient to give charity to god that he did not want any hindrance in 
this act. But Guru Sukracarya had been against this because he considered this as a 
conspiracy of gods. Therefore, Raja Bali said to his Guru, “Sir, when Lord comes here to 
accept charity, please do not say anything which may create obstacle in my offering of 
charity to him. Either you not be present at that time or you keep completely quiet.” In 
other Puranas, it has been said that Sukracarya opposed upto the end and to prevent Raja 
Bali from agreeing to give charity and when Raja Bali was about to take water in his palms 
to offer charity, Sukracarya entered the pick of the pot to obstruct the flow of water from 
the pot to his hands. Coming to know of this, Vamana inserted a blade inside the prick 
which pierced through the eye of Sukracarya and he became blind of his one eye for the rest 
of his life. But this incident is nowhere mentioned in Vamana Purana. This is another 
example of fanciful additions of events in the already existing stories by the writers of 
subsequent editions of these scriptures. 

When Vamana reached the venue of the yajna and blessed Raja Bali, he offered his 
entire treasures on his own to Lord Vamana. In the story of Raja Harisacandra, Visva Mitra 
had to move very diplomatically to persuade Raja Harisacandra to offer his kingdom to him 
as charity. But in this case, as soon as Lord Vamana reached. Raja Bali said to the Lord, 
“O Lord, I offer to you everything that you desire from all my treasure including gold, 
diamonds, elephants, bullocks, cows, clothes, ornaments, tuskers, land etc. etc.” However, 
Vamana asked for land measuring three footsteps. The king said, “Why are you asking 
only for such a small piece of land?” However, when the occasion for measuring of land 
arose. Lord Vamana extended his size so much that the whole world was covered thereby. 
The entire episode, as narrated in Vamana Purana indicates that it is a story which presents 
the divine form of God through the story of Raja Bali and Lord Vamana. It is stated as 
under 

“As soon as water flowed down from the hands of Raja Bali indicating his resolve to 
give charity, Vamana transformed himself from the dwarf form into a gigantic form and 
there appeared his divine form. Sun and moon were his two eye,s heaven was his head, both 
his feet were the earth, the toes of his feet were the demons, the fingers of his hands were 
the demons. The knees of Vamana Deva were the gods Visvedeva, his thighs were Sadhya 
gods, his organs were yajnas, his ideas were the celestial ladies, his vision was planet 
Ase$a, his hair were the rays of the sun, in all the pores of his skin were seated the Rsis, his 
eight portion represented the tangential directions, his ears were the four straight directions, 
his hearing power was AsvinI Kumara, his nose was air, truth resided in his voice and 
Sarasvatl was seated there on his tongue. In his neck was mother goddess Aditi, Vasudeva, 
resided in his back. In all his points were Maruta gods. Rudras were present in his chest. 
Oceans were his patience. In his bosom were the Vedas. In his knees was the yajna.” 

This description is not of a physical human body but is of the vast universe. A similar 
description of the cosmic form of God has been detailed by Lord Krsna in chapter XI of 
Gita. It is more reasonable to accept it as a presentation from the knowledge point of view 




rather then a presentation of a physical form. Many of such stories in the Puranas have been 
written for the benefit of the common man with a view to make them understand the basic 
elements of cosmology and religion. This is the style of ancient compositions. During those 
days, education was less popular and knowledge about sciences and arts was limited to 
some persons of higher classes only. Common people used to gather knowledge about 
tenets of religion by attending such gatherings where such stories were related. This 
practice is prevalent even today to a great extent in all parts of the country and through such 
gatherings, the uneducated sections of the society acquire knowledge about their religion 
and are able to regulate and discipline their lives to some extent. 

We also know that the religious preachers impelled by selfish motives considered 
religious education of the masses as of secondary importance and concentrated more on 
extracting as much money from the devotees as possible. Importance of fasting and 
pilgrimage found a prominent place and in a great measure in the Puranas and people were 
persuaded to give on such occasions as much money as they could. 

Vamana Purana is comparatively small and it contains selfish and useless matter to a 
lesser extent. We are confident that people will welcome this new series of the Puranas and 
adopt the useful prescription of Hindu religion so as to make their lives purposeful. 






CONTENTS 


Chapter 1 

Dialogue between Pulastya and 
Narada 1 

Chapter 2 

Story of the birth of Nara and 
description of Destruction 4 

Chapter 3 

Dialogue between Hari and Hara 8 

Chapter 4 

War between Hari and Vdrabhadra 13 

Chapter 5 

Description of Kala-form of Siva 17 

Chapter 6 

Episode of burning of Kama 22 

Chapter 7 

Description of battle of Prahiada 3 0 

Chapter 8 

Boon offering to Prahiada 35 

Chapter 9 

Description of battle of demons and 
gods 41 

Chapter 10 

Victory of Andhaka 45 

Chapter 11 

Description of Puskara Dvlpa 50 

Chapter 12 

Description of fruits of Karman 54 

Chapter 13 

Description of Bhuvana-kosa 58 

Chapter 14 

Description of Teachings of Religion 62 


Chapter 15 

Description of Charcter of SukesI 73 

Chapter 16 

Description of Sleep of Gods & 
Austerities on Dvitiya and Kalatam! 77 

Chapter 17 

Description of the birth of Mahisasura 82 

Chapter 18 

Description of Greatness of Goddess 87 


Chapter 19 

Description of the Greatness of 
Goddess 92 

Chapter 20 

Killing of Mahi?asura 96 

Chapter 21 

The story of the birth of Uma 101 

Chapter 22 

Glorification of Brahma-saras 106 

Chapter 23 

Description of Bali’s Coronation as 
the King of demons 111 

Chapter 24 

Vicotry of Bali on gods 112 

Chapter 25 

Departure of Kasyapa and gods to 
Kslrasagara 115 

Chapter 26 

Eulogy of NarSyana by Kas'yapa 116 

Chapter 27 


Grant of boon to Aditi by lord Visnu 117 



xxii 


Chapter 28 

Grant of boon to Aditi by lord Visnu 120 

Chapter 29 

Condemning and Imparting of Curse 


to Bali 121 

Chapter 30 

Eulogy of Vamana by Brahma 125 

Chapter 31 

Description of the characters of 
Vamana and Bali 129 

Chapter 32 

Markandeya eulogises Sarasvatl 136 

Chapter 33 

Praise of Sarasvatl 138 

Chapter 34 

Account of the forests, rivers and 
tlrthas of Kuruk§etra 140 

Chapter 35 


Account of various tlrthas and forests 143 
Chapter 36 

Account of tlrthas of Kuruksetra 147 

Chapter 37 

Account of the tlrthas of Kuruksetra 153 

Chapter 38 

Praise of Siva by Mankanaka 155' 

Chapter 39 

Praise of Ausanasa Tirtha 157 

Chapter 40 

Account of the Vasitha-apavaha-tlrtha 
in Kuruksetra 160 

Chapter 41 

Account of Kuruksetra-tirthas and 
Praise of the Praci Sarasvatl 163 

Chapter 42 

Description of Durga-tTrtha and others 165 


Chapter 43 

Description of Creation and Religion 167 


Chapter 44 

Eulogy of Siva by Gods 174 

Chapter 45 

Description of Sthanu linga 177 

Chapter 46 

Description of various lingas 179 

Chapter 47 

The legend of the king Vena 183 

Chapter 48 

Boon-providing to Vena 196 

Chapter 49 

Formation of the Caturmukha-lingas 
and Siva’s eulogy by Brahma 198 

Chapter 50 

Description of PrthOdaka-tirtha 202 

Chapter 51 

Conversation between Uma and 
Batuka 203 

Chapter 52 

Prayer of Gods to Himalaya for 
settlement of marriage of Uma with 
Siva 208 

Chapter 53 

The marriage of Parvati and Siva 213 

Chapter 54 

Birth of Ganesa 218 

Chapter 55 

The story of Sumbha-Nisumbha and 
slaying of Canda and Munda 223 

Chapter 56 

Killing of Rakta-blja, Nis'umbha and 
Sumbha 230 



na& $T|jiuiviiai ^t;ii 

glgwosmtiuw 


Chapter 1 

Dialogue between Pulastya and Narada 

4\<[m qrt ^ 

TRwal ^ ^rtT 

Jaya (Purana etc.) should be gone over 
when first salute to Narayana, the best man 
among all human beings, goddess Sarasvati 
and Vyasa. 



HHPI^ i>|| 


Lord Visnu, the husband of the goddess of 
wealth, who once disguised himself as a dwarf 
(Vamana) under conceit and thus snatched the 
three-kingdom (the heaven of deities) is 
saluted. 

crrfw cr^i 

qffroix^ jtpjt ^ n 

Once the very great scholar hermit Pulastya 
was seated at his hermitage. The divine hermit 
(Devarsi) Narada asked him the story related 
to the Vamana Purana. 

ctm^fcci S|ri rRTTTOS^ 3II 

O Brahmana! Please bring to notice the 
query being raised by me to as how Lord 
Visnu had held dwarf body irrespective of his 
being so mighty? 

gsr ^ ^or rrffe %gwr:i 

^i 4 l w^ii^ii 

A doubt on the issue which intended 
Prahlada, the best demon devotee to Lord 
Visnu for fighting against deities, is looming 
large in my mind. 

wti Wtl 

f3RTT ^ cKc)W4l iimi 


O the great Dvija! It is heard that Satl, the 
most beautiful daughter of Prajapati Daksa, 
was married to Lord Sankara. 

HT WVI'Ol WRTI 

"3TRTr fe>*4Ctui ^ fofeRg MeirH-Kll^ll 

TJrt % «4feiwi tPTfsfa ^Il\ail 

Why did that beautiful Sat! abandon her life 
and was reborn as a daughter to the king 
mountain Himalaya? And she again had 
become wife of lord Mahadeva. I consider 
you duly know the facts of that episode. 
Hence, remove this doubt away from my 
mind. 

fetfaf ^ct qr?RHi ?FtTqt WTI 

9RRT fgfyyRi ^ % fern c n 

O the greatest saint! let me further know the 
importance of holy places and the 
magnificence of donations as well as the 
procedure for observing the number of fasts 
prevalent as contemplated in the scriptures. 

TTgrjrKt ^ifer g HfrJ) RfeRTT.-l 

ferrg- g^rr srm qfe rnrot ftfernn 

The greatest orator and chief of hermits 
Pulastya, in reply to the query so raised, began 
to explain to Narada, the great ascetic. 

wot gpR gs^f gjtnfgfwRTfer:i 

3 rgsrR ferf fn=gi *50^ ■gf^rarnrn n 

Pulastya said- "O great sage! listen 
attentively to Vamana Purana which I will 
explain from bottom to top in an orderly 
manner." 

ttt fwt 

3gT5T ef5R <[gT 1 ilkMebHyyfwidH,ll ^11 


2 


Vftmana PurSna 


Long long ago, goddess Haimvatl (Sat!) 
said to Mahesvara seated besides her on the 
mountain Mandara on the five entrance of the 
summer season. 

^ fcl&rl | 

ctBldul ifoit 'ifaKfiLII ^11 

0 the Lord of gods! Summer has entered in 
yet there is lack of a suitable house which 
could enable us to face conveniently the 
stormy wind and the scorching heat, the 
companion of summer. 

Having heard this very statement, lord 
Sankara replied- "O beloved with beautiful 
teeth!" I am always homeless and a wanderer 
to the forest." 

yi^OIW 

?I^OT TIT ^TEftll ^11 

O Narada, Satl passed the whole summer 
under the shade of trees with lord Sankara in 
compliance and under adaptation to the habit 
as explained by him. 

Pl<fiyi^ fH^nwRdlS^T: I 

yn i ^cK i Rdiy it ^ ^ u 

An excellent rainy season ensued just after 
the summer was over. It was naturally 
tempting to excessive attachment. All the 
directions were sunk in dark due to the dense 
grip of clouds in the sky and it resisted the 
movement of common people. 

is ^gr 

Afflicted by the presence of such a scenario 
created by that rainy season, Satl, the daughter 
of Daksa, requested Mahadeva courteously. 

fcc iiPf ?m i f<yict< i <u i i 
ifiRrilnl cftwr 
nttfiyMultj (y'^dl 
yiviPi l**ueji|y *ftnr:ii 


0 Mahes'vara, the winds are blowing in full 
swing, the clouds are thundering, the lightning 
is sparking in the blue clusters of clouds and 
the peacocks are cuckooing. 

«IRT 'MWKvR^cH 

tJ3>T «Mlct>ujJ 

f*rrfnr -prf% - preyi^du u 

Torrents lapsed from the sky are falling on 
the earth, heron and stork are racing to and fro 
like the clouds and the trees like Kadamba, 1 
Sarja, 2 Arjuna 3 and Ketakf are dropping their 
flowers down owing to the blowing of the 
strong wind. 

f nRfct 

rq^r ^rciRt r^niT^I 

TOwyi^ylPmuii: 

tirswRin w II 

As the recluse abandons the home 
irrespective of its being full of prosperity, the 
swans are leaving shelter of reservoirs 
immediately having heard the dreadful sound 
of clouds thundering. 

wRr ^ ijhiuii 

■y<Pi «nypi ■?wti 

d«mRuwT: fTCT t^<Pi 

ft mRhw ^gT 

II ? OII 

Ri* '3R 

Rrkar ^i)him ? 


1. Nauclea Cadamba (a tree with orange-coloured 
fragrant blossoms) 

2. Vatica Robusta. 

3. Terminalia Arjuna 

4. A kind of tree which is small but much branched 
and it has very fragnant flowers. 


Chapter 1 


3 


•tfwlf ^:l 

tj^r ft^T: gw ■mm: 

gt: *g4& mnrnftni ? ? n 

O Sambhu! look at the herd of deer running 
to and fro happily and the skylark is sparkling 
in amazement in these dark clouds. It appears 
from the increased quantum of rain that the 
warriors are walking on the trees so as to 
escape themselves from getting wet. 

The rivers are flowing suddenly with 
galloping steps. O Candrasekhara! what scope 
there is for surprise if the wife of a corrupt 
man loses her chastity. The sky is covered by 
the blue clouds, Saija tree by flowers, 
Kadamba with buds, bilva with fruits, rivers 
with water and reservoirs with the lotus petals. 

^Pi<|di «rarfir 

0 Sankara! In such a strange, intolerable 
and dreadful phase of time, construct a house 
properly on this great and best mountain so 
that I could feel convenient and get rid of 
worry. 

g faRt 

mtacfai fSPfcjT: ^ 

gjfofg TRBJ ^ %t:l 
-qn 

HafcfrRJt ^snft 8FT3W: II ? q II 

Having heard those humble words from 
Safl, lord Sankara (having tree eyes) replied- 
"O beloved! I have not sufficient wealth to 
construct a house. See that 1 have a mere 
tiger's hide on my body. 


O nice lady! King Cobra (the king of 
serpent) is my sacred thread. The two serpents 
i.e. Padma and Pingala are my ear-rings and 
Kambala and Dhananjaya serpents are my 
armlets (Bajubanda). 


<toti 


graft -§51%:IR ^ ll 

The serpent Asvatara at right and Taksaka 
at left wrist are my two bangles (Kangana). 
The blue colour serpent (like Nilanjana) is 
around my waist. 


3^TET 

ifSHt 

WtWfa ^l^leh O j %ftrTTI 

gyrfgft 

gRft 

Pulastya said- "Having heard this hard but 
true and impressive yet appearing false 
statement from Mahadeva, Satl was caught in 
the grip of fright. She bent her eyes on earth, 
filled with anger and shame owing to the 
trouble of a lack of residence and began to say 
with a long expiration. 

m ft g ft mft i 

fatiiqi Tt ggirarw-.IRilll 

The goddess said- “O god of gods 
(Devadevesa)! how will this rainy season pass 
by living painfully under the shade of a tree? 
Hence, I pray you for the construction of a 
house.” 


tH'Icif&id^iqi: U<liwfdl 

grarswjyui i gg ftgftsrfft ftiftn ? g n 

God Sankara said- O goddess! you will 
pass this rainy season by placing your body 
above the clouds and this will rescue your 
body from the torrents of heavy water drops. 


Vamana Purina 


tt? ^ra^rari 

3<Tf5*ra?rnT 

^d^f^lrl fept fgfall ^ o || 

Pulastya said- "Lord Mahadeva then 
climbed upon the uprising cluster of clouds 
with Satl, the daughter of Daksa. He seated 
himself there calmly. Since then, he got 
popularity with the name in heaven as 
Jlmutaketu. 



4 


Vamana Pur&na 


Chapter 2 

Story of the birth of Nara and description of 
Destruction 


<HlchH^<4vO TRTT ^11 

Pulastya said- 'Thus, the rainy season was 
passed by Mahadeva (trinetra) seated above 
the clouds. Then there began the pleasant 
Sarada (season), O sages! 

?Wf 

^risr ^RfT: TrferwTfri 
wt: ftddrfn -emm 

'h^Ktui ^nwTT:inn 

(On commencement of Sarada) the blue 
clouds abandoned the sky, the herons 
abandoned the shelter of trees and the rivers 
abandoned their banks. Lotus flowers started 
releasing fragrance and the crows left the 
shelter of their nests. The antelope stage 
(Rurumrga) shed their horns and the reservoirs 
got clean and pure water. 

fachKTOq T fa xf qf jf Tft 

'MlPi c^dl: ^WT:i 

Tzfa fSRtfh 


The lotus started blossoming, pure light 
began to spread everywhere, the creepers bore 
flowers, the cows became healthy and happy 
(owing to abundant grass) and the gentlemen 
got contentment. 

TTCTg tRU 7pi^ g dU<w 

w wfai 
w xj fart ft f^n *pt: m 

The lotus in ponds, the stars in the sky, the 
water in the reservoirs, the directions and the 
heart of gentlemen as also the moonlight 
became all clean and holy. 

i?T: chth SftrgBiiiraiftrflq) 

At this all-pleasing atmosphere, lord 
Sankara came down from his seat above the 
clouds and with Satl, he descended on the 
great Mandara mountain. 

eTcTf 1W: 

TTFT ?hffoctRToErT W *ISrejfiT:ll^ll 

He then engrossed himself in coition with 
Sat! on a plane boulder at Mandaracala 
mountain. 


^RTTrT ^ 

5Rp;nv9ii 

When the Sarada (the season) was over and 
lord Kesava (Visnu) awakened, Prajapati 
Daksa commenced yajna (the offering). 




He duly invited twelve Adityas and 
Kasyapa etc., sages along with Indra etc., 
eminent gods and made them participants to 
the yajna so arranged. 


3TWSTT xf SlfadsTd^l 

ST W ^TT xt <*lpl<*~q)l % II 

3Tf?^TT T TfrPT xf ^<ftN*tmddll 

rwni u 





Chapter 2 


5 


3THrer $ddrqa r: 

O Brahmins! he thus, invited Arundhati 
with great resolute Vasistha, Anusuya with 
Atri, Dhrti with Kansika, Ahalya with 
Gautama, Amaya with Bharadvaja and Candra 
with Arigira for participating in that yajna. 
Daksa, after due invitation, nominated to that 
yajna all hermits as members who were 
meritorious, learned and conversant with the 
Vedas and all their parts. 

He invited Dharma with his wife Ahimsa 
and appointed him as gatekeeper to the 
pavilion of that yajna. 

aiRtARn ^tm^<ui«biRumi 

h^mhii ^ii 

<rar -?rf|cT ^jRnu 

«RRPTlfWr 3RFwnf% M^IMldtll ^ II 

Daksa assigned Aristanemi to the work of 
collecting the required fuel (Samidha) for 
yajna and appointed with due procedure, 
Bhrgu for the work of processing hymn 
(Mantra Samskara). 

And Prajapati Daksa appointed Candra with 
his wife RohinI as treasurer to that project. 

SMmfri:i 

faR^r -q# 

Prajapati invited all his son-in-laws, 
daughters and their children (Dauhitras) 
except Sat! and Sankara in that yajna. 

fatrf <dld>nf ?Rl «RTsq^t t# 8T:I 

M arratsf^r ? RrRjRT:ii ya n 

Narada said- "Why did Daksa, the 
Prajapati, not invited Mahesvara in spite of 
being his senior, superior, principal, prime 
(Adya) and treasurer?" 


slgf arttfffsRr aiiabfii «iwfes5:i 

<t»m<rtl(a 7 PihPan:ll II 

Pulastya replied- "He considered him a 
native of cremation ground (Kapall) in spite of 
being his senior, superior, principal, prime and 
treasurer. Hence, he did not invite him." 


ferof VJ^MlPuiReMhH: I 

*PW(3Ud: «b4«n ?1^T:II wi 

The great god Narada said- ’’Why and 
owing to which act, did lord Sankara, three 
eyed and trident holder become Kapall (native 
of cremation ground)? 


g^T^TcT 

yWtolHlfcjJUulM 9 ^uh5H|tI>mPrIII ^ o II 


Pulastya said- "Listen carefully to an 
ancient story being now told by me and which 
had been once told by lord Brahma, an 
intangible god and as contemplated in 
Adipurana.” 


gTT ^*luRi ^ 



3i«dd4MRi^d 


ydatcHHH^iR^ii 



id q- ^jddb cpftfcT ^5$PPt lR3ll 

In the very distant past, this entire universe 
with its movable and immovable properties 
was only an ocean. There were nowhere any 
stars like the moon, the sun, all planets, wind 
and fire-like illuminating substances. The state 
of the then world was unknown, inaccessible 
to imagination and without presence or 
absence of anything. All mountains and trees 
were in the belly of the ocean and the entire 
universe was surrounded by darkness and in a 
pathetic condition. 


df^RI # *PraT%T 

TTZRt ffiTct Htoraraq frMM l Rt!ld :ll?3ll 


6 


V 3 m ana Puriina 


Lord Visnu sleeps for several thousand 
years in that oceanic stage of universe and he 
creates all worlds (lokas) under his Rajas 
formation when that prolong night is over. 

TT3TCT: 

His Rajas form was the creator of this 
universe with its movable and immovable 
properties; it was strange in look, having its 
five mouths and it was fully conversant with 
the Vedas and their parts. 

Similarly, one more Puru$a (man) was bom 
at that time. He was with Tamas property, 
three-eyed, trident holder, leaper (kapardl) and 
a garland of Rudraksa was around his neck. 

ipn yowiHj 

The supreme soul (Paramatma) then 
originated the fierce ego which gripped 
Brahma and Sankara, both the gods. 

^1 WW: ^FT "JR ^11 ?V9II 

Sankara under the intoxication of ego said 
to Brahma- "Who are you to come to this 
place? Tell me who has created you?" 

ffo n uglsm^h i fl jRfaraw 

Wt ^FPTt iT^4dlH,ll ^ C II 

Brahma too replied with ego- "First tell me 
who you are and who your parents are?" 

pr cTWt d^VTTHlt gsfcr fall 

iirrcii<ls*ra^T 

#nt $jfaHfapu&afnHn ^ o ii 

O Narada, loved by Kali! thus, a dispute 
was arisen between lord Brahma and Sankara 
in the distant past. You yourself were also 
bom there. You also moved to the sky (space) 
above immediately after birth. An excellent 


lyre was in your hands and a tremulous voice 
played on your lips. 

cFTT (qftfjfa: 

d^ ra ql^ih TtfjsFRTt W Will 3 *11 

Lord Brahma (bom from the lotus) then 
defeated Sankara (the administrator of loka). 
He therefore put his head facing the ground 
like a frightened moon. 

trciftw RterqRft wrffHTi 

sbltilRWilRd ^ wt ^Rl^ll 3^11 
3t? ?r Mid-fli-n fa fenMni 

f^HETT *1^11 3311 

The fifth mouth of Lord Brahma 
subsequent to the defeat he had given to 
Sankara, burning in excess fury, said- O three¬ 
eyed and with Tamah property Purusa! I am 
familiar to you. You are naked (Digambara), 
Vrsaroh! (bull rider) and destroyer of this 
entire universe. 

113*11 

As a reaction to that very statement, lord 
Sankara opened his third fierce eye with the 
intention to bum into ashes Lord Brahma. He 
thus stared at his fifth mouth. 

tarenfiT ^yyfa i fr i 

&cT W TtH dH*|cjc;ld 

tWT tT ^^11 3mi 

Then there had arisen five mouths (heads) 
to lord Sankara. One was of white, the other 
red, golden, blue and yellow colour 
respectively. 

ci«wifti w: 

faro? cicwydi^i gfcR^i 

WET 

% M<l*q|iftdll^ll 

Having seen the automatic origin of the five 
heads with sun splendour, the fifth head of 


Chapter 2 


7 


Brahma said- "Bubbles naturally arise due to 
force of stream in water but void from the 
valour and meaningless?" 

Having heard such harsh words, lord 
Sankara cut that head of Brahma off by a hard 
blow of nail. 

1 II3<lll 

The head so cut-off fell on the left palm of 
Lord Sankara. It was stuck there and could not 
be removed. 

qlm-<*ewi trIii ^ n 

*1 jmfui4gnng«fu i vifow r te sq q : i 

snf^nt^T: n * o n 

Lord Brahma in a fantasy of anger then 
created something phenomenal. It was the 
origin of a wiseman (Purusa) duly equipped 
with kavaca kundala (shield) and arrows. He 
was an archer, long armed, mighty, avyaya 
(robust), four-armed and a great bowman. His 
aura was shining like the sun. 

If ST W tn 

He said- "0 wicked Sankara! I will not kill 
you if you leave this place at once. You are an 
evildoer and who will make his hands dirty by 
killing a sinner like you? 

7lfT#T tTgRcnil 

w ff m # vr<tq» ‘ wnn^ ii>t?ii 

As a response to the statement, Rudra 
ashamed left that place immediately for 
Badrikasrama. 

■miwaram ^ % ftMwft i 

mfc Rf gtTCTT TTfat 3TTIU3II 

mtwn i p ra ?i 


So call Badrikasrama is situated at great 
Himalaya where Nara-Narayana reside and 
the greatest river Sarasvatl flows there. 
Having approached there and found Nara- 
Narayana, lord Sankara said- ”0 lord! I am 
Mahakapalika. Please give me alms.” 

^frRt ^ cNHWld) 

The son of Dharma (Narayana) replied- "O 
MaheSvara! Give a blow with the trident to 
my left arm. 

mwwiara: gtgr f ^ r ^ t 9 huh:i 

di^mra 

In compliance with these words, lord 
Sankara hit hard on the left arm of Narayana 
with the trident. 


«TRT 

T^95T fwT dKlfanfikdm'#V9|| 

faalui -tind^A Eft ^ntr? wuteR:i 

afldWWIrWtJ^d'l §sfaT: ?TJ7i*RT:ir#<ill 

Three streams emanated from the points 
made by the trident at the arm of Narayana. 
One stream accessed upward and 
accompanied with the galaxy in the sky. The 
other fell down to the earth and was 
entertained by the great ascetic Atri. Being it 
the ray of Sankara, it gave birth to Durvasa. 


-mid<&K i eKuret AkvR i 


dWlfe^J: 




The third stream was dropped on a dreadful 
skull (Kapala) and a baby got its birth 
therefrom. He immediately turned into a 
young-chap of dark-complexion equipped 
with a shield, bow and arrows. 


VdwicKid: wgramfui- 


As the clouds thunder during rainy season, 
such was the dreadful voice of that young- 



8 


Vamana Purana 


chap. He was saying- "Who is to be beheaded 
by me like the fruit of Tala?" 

fwd&i Tt gge||cKi 

'^fel'flHchlVIHN V W 

Lord Sankara approached the man so bom 
from the arm of Sri Narayana and said- "O 
Nara! Kill this man originated by Brahma, 
harsh in tongue but glowing with the light of a 
hundred suns simultaneously/' 

airer q 

sran? aunft rraTs^raifuT 

■*? -qfw ^FTTim ?ll 

In compliance with the order so given, that 
warrior picked-up his bow known as Adya 
Ajagava and Tunlra and decided to battle. 

TRf: 

Wl|^r 7TRf:l 

f^2T HfUcWWli 

rrat ?TtS^cET h ? II 

The son originated by Brahma and the 
Sahkara-purusa so originated from the arm of 
Narayana thus, fought a fierce battle as long 
as many thousand divine years lapsed. Sri 
Sankara then approached lord Brahma and 
said- 

TOT: fwq$ 
q^UT fcoW^dcbtfuii 
cTTfel- 
f^yrt ^terii 

O Pitamaha! It is really surprising that 
Nara, an excellent warrior has defeated your 
purusa as a result of giving blows with his 
great arrows spread at the time of the battle 
around the ten directions. 

wr 


xpnflfcT: 

qft OTtT: ijOTt M^icqnmmi 

Brahma said that Isa- "This undefeated 
(Ajita) purusa has not been bom here for 
enduring defeat from others. If it is essential to 
declare one defeated, your Nara is the man 
who actually is defeated. The Purusa created 
by me is the greater warrior. 

3TER fsfcr: 

wr f%r%:i 

Tt ^ for? 

As a reaction to that statement, lord 
Sankara threw the Purusa created by Brahma 
in the sun's orbit and threw that Nara in the 
body of Dharmaputra Nara. 

m ftjfaftjSEITO: II ? II 



8 


Viimana Purana 


Chapter 3 

Dialogue between Hari and Hara 
gc^T3crirr 

rTrT: W. cKUIH fwtl 

Pulastya said- ”0 Brahmins! As the 
dreadful skull (head) was stuck to the palm of 
lord Sankara, he fell in the grip of anxiety and 
gloom. It caused severe grief to him. 

ricT: ^Hinni ifer 

ytrfcMIiJ'dl (^if^h'UIRII 

Then Brahmahatya (sin of Brahmana’s 
murder) came near lord Sankara. She was of a 
complexion like a cluster of Nllanjana; her 
hair were of red colour; she was in creeping 
gesture and dreadful. 

aiUHIdi 

ff l MlMd T ^ %RFZ#T cT^U ? II 

Having seen that dreadful figure, lord 
Sankara asked- "O dreadful lady! Tell me who 
you are and for what purpose you have come 
here?" 


Chapter 3 


9 


chM l RfPMlctW WIW I ^RiU lll 

flglgrilisfiH fiMIHI Ht Sldtaj ftrilrMir* II 

That dreadful Brahmahatya replied- "O 
Trilocana! Accept me. I am Brahmahatya 
come to you." 

$^)c]^<kcir fst^T enjl 

With these words, Brahmahatya entered 
into the body of Rudra who was already 
suffering from anxiety. 



8IHWW > H mWPH iq A ll $11 

Bearing so heavy a burden of Brahmahatya, 
lord Sankara returned to Badrikasrama but he 
did not see there the saints i.e. Nara and 
Narayana. 

3T^gT kl-dJYI|cMlnfcld:l 

vslUIH ^Tfti T-Tfij HTSfa 'all 

His pain was aggravated when he could not 
find both the saints. In the vagary of sheer 
agony and worry, he approached river 
Yamuna but her water was dried up when he 
got down for a bath. 

w wmun 

Having seen Yamuna with no water, he 
went to Plaksaja (Sarasvatl) for bath but as he 
could enter in its water, she vanished from 
there. 

jyftwwt HR W I Wq ftct tTI 

wf w&tawii 11 

He then visited Puskararanya, 
Magadharanya and Saindhavaranya and took 
a bath frequently to the extent desired by him. 

V? ftfaquud tstqftud VgR;| 

^ ^ in SipRfll II 

He similarly, took a bath in Naimisaranya 
and Dharmaranya also but could not be escape 
from the tight grip of that fierce Brahmahatya. 


Uftrf MTSSSlilg 

?pf:l 

wngfit ytwptsft tot- 

dH^dlsiflii hii 

In spite of his (Sankara) being a Yogi and a 
number of pilgrimages he made, he took a dip 
in the sacred rivers, visited a number of 
hermitages and temples, yet he could not get- 
rid-of the evil so stuck to him. 

ddt 'jWim Plfeiuui: 

m tot wniVdH.il w 11 

Aggrieved at the failure of all his efforts for 
regrettable, lord Sankara ultimately visited 
Kurujarigala. He saw there lord Vi§nu (the 
rider on eagle and a discus in his hand). 

t ^gT 7i|p4thn<M4HI 

$disf*^<i) IT: HTfeP^^II ??ll 

Having seen with his eyes Pundarlkaksa 
(Sri Narayana) with conch, discus and mace in 
his hands, he began to pray him. 

-adM 

^mito mrasgnri 

y i fTO R mu p ft qpitaHj hi y*n 

Sankara prayed- "O the king of gods! I 
salute you. O rider on Garuda! Accept my 
salute, O Vasudeva with conch, discus and 
mace in your hands! I salute you." 

nn# fHjfmFw i a wd^iq ^reti 

Trafcrrar HHta^g hi smi 

Salute to everlasting, beyond three 
properties, inaccessible to imagination, the 
creator. Salute to the former of knowledge and 
ignorance, without any support and support to 
all creatures. 

*MlrMI 

WW TO rRRRH.ll **l| 

Salute to god with Rajas, immortal and 
Brahma in itself. O lord! You have created 
this entire universe with both movable and 
immovable properties. 


10 


Vimana Purina 


im i m i h M g ra r gl 'jRi^? frii ^V9ii 

Salute to the resort of Sattva property, the 
god of world, the formation as Visnu, 
destroyer of sins, god of defending, most 
chivalrous and Janardana. 





O image of Tama! I am originated from the 
anger a particle of your entity. Salute to 
omnipresent, god of gods and all meritorious. 

sjjfor ^ 'jHlsW *HI«H{}flfVR:l 

qi^n&A'uyilM ^ ^11 ^ II 

Salute to the ruler of this universe existing 
in the varied forms like the earth, water, ether, 
fire, wind, wisdom, mind and the night. 

snif 'flrtrafim vfl^Mi^H.1 

^PTT ^JT ^TtSTCII 9 OII 

O god! You are religion (Dharma), 
austerity, truth, non-violence, purity, 
simplicity, forgiveness, generosity, kindness, 
wealth and celibacy in yourself 

O god! You are the four Vedas with their 
parts (angas), you are the physician (Vaidya) 
and the best known to Vedas’ essence. You 
are Upaveda (scriptures) and everything you 
are. I salute you. 

w rithmol 

^ W MlHyrfl 

Mdt ^ 

3TRJW '*TT qPPTOPfll ? 9 11 

Salute to Acyuta, Cakrapani, frequently. 
Salute to fish-form Madhava. I consider you 
to be kind to the world. O Kesava! Absolve 
me from the bondage of evils. 

tow Hrapsr 


jqtfl TOtsftr ^rt ^T^iR ^ ii 

Destroy the evils entered into my body as a 
result of the murder of the Brahmana 
committed by me. Owing to the act performed 
deliberately, I have burnt and destroyed 
myself in the fire of anxiety. You are holy and 
hence bless me with the reward of purity. I 
salute you frequently. 

piffcrr *wnn 

yldW %ll 3*11 

Pulastya said- "At the prayer so submitted 
by Lord Sankara, Lord Visnu suggested for 
the repentance of Brahmana’s murder in 
following words- 

i# 8R rpr gra <*H4cHIH,l 

' tfggwin!««h(lf jwHjgfoq umi 

Hari said- ”0 Mahesvara! Listen to my 
suggestion effacing the dire impact of the 
murder of the Brahmana; it is ear pleasing and 
enhances the noble deeds." 

Wt ^ 4)JIVIl41fh II3 * II 

The holy Prayaga falling in the district of 
Pranga wherein resides an imperishable 
Purus a Yogas'ayl by name and has been bom 
with my own ray. 

xUU||$|U|MW foftqfal ■rifrg^TI 

feptr cRul^ci ^tm^rr ^prii 3*911 

The renowned river Varana has emanated 
from his right foot and it is holy as also 
competent to absolve one from all evils. 

fefriTTET fejcTTI 

*Hfgf:ll3<SU 

Another renowned river As! has emanated 
from his left foot. Both these rivers are 
considered most holy in this universe. 



Chapter 3 


11 


&ifrwi rat <M ^ ^ h 

The territory lying between the above-said 
rivers is the region of that Yogasayi. It is the 
greatest in the three-worlds and is a holy place 
that absolves one from all evils. No other holy 
place analogous to it has existed in ether, earth 
and the nether world. 

1 dhJVlbRd Pit ^ 1 

rrarfer prct gw TStrmr « i < i ur4> 

pp % *i)Pi4lsifryr n«nf% ppii 3 ° n 

O god! There exists the renowned city of 
Varanasi. It is so sacred that the people 
indulging in worldly affairs too attain the 
position as you yourself bear. 

ylxiwtwi ft?Pi 

SlWlPridl: nftl 5fffRIT:ll ? ?ll 

The echo of Vedas recited by the great 
Brahmins is mixed with the voice of luxury 
enjoying people and thus the resultant 
blending beholds all benevolent voices 
altogether. The preceptors administer with 
humour the voice so heard by them. 

HdHWThlbfuidlPt <|gTI 

pft Wt fervid PP 

(djfwditiidi wro%fon{ii 3 R II 

The moon is confused at the movement of 
terrestrial lily when it looks at the red smeared 
feet of the women who stroll in the round 
abouts. 

P?ftl P5 T5T%%I 
f^TSfg ^4 McHI<cfdlPr- 

tfyfartci ^ndif**ifa:ii^n 

The temples are built of so great a height 
that the moon finds hurdle for its movement at 


night and the flags on their tombs are so large 
as their unfurling through the wind strokes 
which makes the beams of sunlight in the day 
vanish. 

*ffTST PFUt yrf?|chl*dfa'd1 
3t#emFIT: 

strati 4liMtgwwi<kt - 

The paintings on women in Varanasi when 
they spread their reflection of face on the 
walls studded with Candrakantamani fascinate 
the bees to the extent that they forget to go to 
the flowers. 

q fo ra g tfq imkhlg 

P3T M)H*l4Wldig 

1 ywt 3 mi 

And, O Sambhu! Only in Varanasi and not 
in any another place, the people indulging in 
the enchanting activities and the women 
gathered for swimming (Jalakrlda) in the 
ponds made in every home fight mutual 
competition. 

bUlfe Thfr HP 

1 WIHHi HTP lUI*M 

drilld PP ft gppll 3^11 

Besides Pas5 (dice used for gambling) 
where the houses of others are free to act 
voluntarily and where no person does any 
forcible valour with the women except at the 
appropriate time for courtship (such is 
Varanasi). 

pp jp grfrint ^chipIii^ii 

There takes place Pasagranthi in controlling 
the elephants, Danaccheda in their discharge 
of intoxication and Mana and Mada at the 
time of youth commenced in male elephants. 




12 


V&mana Pur&Qa 


HraqUhi: ^TT chlfvi^l 3HT:I 

nKMiuiSgxr^^rci ^ <|TiTgfcifct*Ttll ^ 6 \\ 


O god! Only owls are found favouring the 
night (evils/deficiencies) nobody else does so. 
The people there are noble and if evils (not to 
set in earth) are found there, only these exist 
with the galaxy. Nowhere is misconduct found 
there except in prose (breach of rhyme). 


O Sankara! The spotive women having 
attraction of their bhuti 1 are found there 
surrounded by bhujaiigas 2 and their bodies are 
decorated with the ornament Candra like you. 
(The term Bhuti is for 'ash' and 'wealth', 
Bhujanga for 'serpent' and 'debauchery' and 
Candra for 'moon' and an ornament is used 
herein). 


cjwll *mcuevilvt: Tf%:ll'tfou 


O Suresana! In the great hermitage of 
Varanasi endowed with such salient features, 
god sun (Ravi) resides. He absolves the 
creatures from all evils. 


■Urti'lrh W( 

O the greatest god! You will be absolved 
from all evils when you see Kesava my own 
ray bom at the place known as 
Dasasvamedha. 

<psaFJR?T f?TTOT WHTI 

shift 

The bull-rider (Vrsadhvaja) at the 
suggestion so given by the rider of Garuda 
(Visnu) travelled as fast as an eagle (Garufla) 
to Varanasi for getting release of the evil after 
duly saluting him. 


1. Prosperity 

2. Paramours.. 


^gT «T TT ^ITO^I 

^TT^T xf fq ifomu : 

He first went to Dasasvamedha, saw god 
hola, bathed in all holy places and thus he 
absolved himself from the evil in that holiest 
city. He then walked to see lord Kesava. 

<gr5Rn?I^^RT WII'S'SII 

He bowed before Kesava and said- "O 
Hrslkesa! The evil of Brahmana’s murder with 
your grace has now been absolved. 

e»>Ktii ctfer ^ ii 

(Yet) O Kesava! This head is still stuck to 
my palm and I am unable to understand the 
reason behind it. You only can highlight it. 

gvTCo? 3sn*T 

$pctT afOTWti(l 

firaft <brut vz ti^ gsraiftr h \n 

Pulastya said- Having heard Mahadeva, 
Kesava replied- "O Rudra! I tell you the 
reasons lying behind all this." 

Hdlitdl fM) 

ipft c(gira^f3Irr:irtfV9ll 

The divine pond with lotus flowers 
blossomed in front of me is sacred and a very 
holy place. It is worshipped by the gods and 
the Gandharvas. 

IJdfwycA T=TH 

HldHWW billet g>m<r( 

O Sambhu! Take a dip in this holiest pond. 
This head shall abandon your palm just when 
you take a dip in this pond. 

rlW: ^>5 ttftuiRii 

With this event O Rudra! You will gain 
popularity as Kapall and this place too shall be 
popularly known as Kapalamocana. 




Chapter 4 


13 


^cnxt 

TjcPfH: -r%^r:i 

^11 ^ o II 

Pulastya said- O sage! Mahesvara took a 
bath with the procedures mentioned in the 
Vedas in that pond when it was suggested by 
Kesava. 

WWW tftsf 

nftega gwirMirctfl r wq i 
^ncir <*m<ri4hH 

As soon as dip was taken by lord Sankara 
(the killer of Tripura demon), the head stuck 
to his palm got separated and fell down. That 
holiest place then became famous as 
Kapalamocana by the grace of god. 





Chapter 4 


13 


Chapter 4 

War between Hari and VTrabhadra 
^ cftMIeft ^MTcTt ^W?T; I 

aft? qsrcqtarcft ? PmPg i d :u 311 
amtewre rf a wf fsqrraro 

^ 5%IT ^TIT RiqftdllRII 

Pulastya said- 0 Devarsi! Lord Sankara 
became Kapall due to the above-said event. 
This was the reason why, he was ignored by 
Daksa Prajapati. In spite of Sat! being 
qualified with all respects and her being his 
own daughter, she too was not invited as she 
was the wife of Kapall. 

l^dfwdd> ^ 'iidM-K-tll 

5RIT 'flUIH M'di Wtiq^qjl^ll 

In the meantime, Jaya, the daughter of 
Gautama went to the mountain Mandara 
which had the five cave in order to see the 
goddess Sati. 


dTOMd'l tpft ?| 

fchHViS {q'Jldl HMII'Wiq'fli rnTRlftpTTII^II 

Sail saw only Jaya; therefore she enquired 
of her as to why Vijaya, JayantI and Aparajita 
did not come with her. 

■OT ^srr -nRipgqi 

7 TcTT PmPddr: traf W <TT: II q II 

*PT ft3T «lPti>q Tjrar ^diui^qii 
writ sg wit aw 5 ii 

She replied- "They all were invited by the 
maternal grand-father (Daksa) in a yajna 
arranged there. Hence, they have gone there 
with father Gautama and mother Ahalya. 1 
have come to see curiously your zeal to visit 
there. 

W 9T3T% WW eTSTT I 

Rill's ii 

Aren't you and Mahesvara going there? Has 
your father not invited you? or shall you go 
there? 

TRIP&J iPRT: ^ jfcfilM^tlwni 

WHlchl Wk T: wsptii ^ n 

All hermits, their wives and gods have gone 
there too, O maternal aunt (MausI)! Sasarika 
too has gone there with his wife. 

iFrat ^ rmrarr:i 

PptRmi: f% ttRt fnqPddin ^n 

All movable and inert organisms from the 
fourteen lokas have been invited to function 
there. Are you alone uninvited? 

spmnwr: witni wh 

H-gdlSfa'cjdl ?^PTiR^T l TqTpT:ll ^o|| 

Pulastya said- O Brahmins! These words 
from JayS appeared like a thunderbolt to Sat! 
and she became apgry to the extent that the 
common people are jeered and that stroke was 
so hard that she fell down dead. 




14 


Vdmana Purana 


3JOT W ^gT thlmy i l^ft^d ll 

31# gift ^iott otott fg^FtOT ?n u» 

Having seen that Sat! met with casual 
death, Jaya burst into tears and began wailing. 


3t l tfe{<dfc4Fi ffiOT »JHM l fu i fe l Hl^ :| 

3TT: fch*luf^dlrycKcn miUIViij^MIMcT. II ^11 


As the sound from the wailing was 
piercing, it awakened lord Sankara from his 
meditation. He came to Jaya and asked- 
"What is it?" 


OTOTTt pmifnci «nwl:l 

^vftt xr^tt ^4 OTTl^ll ^ll 

Lord Sankara saw there Satl lying on the 
ground like a creeper cut off with a sharp 
blow by an axe. Her body was as pale as a 
dead one. 


^gf (WMtuai <JgT gOT qJtej I 
MOTT xjf?RTT Pl^ct rRTT OTftll V*» 

Sankara having seen this asked Jaya- "Why 
has Satl fallen on ground like a cut-off 
creeper? 

ot vigteM: spetT wn g wqge fc f t 

SJOTT WOTT ^#Rt: gfafa: WM ^11 
3tiRotiilteM^yi ott yranfgfa: ^:i 
fan&m-dJ.'Tlrc infill ^ n 

Jaya replied- "O the ruler of three-worlds! 
My maternal aunt (Satl) has fallen down dead 
owing to sheer pain she felt when she heard 
that all her sisters with their husbands, Indra 
etc., gods and Adityas etc. have been invited 
in the yajiia and gone there." 


tj^Rcet sgrrer 

ctwrcttfST "GRt *55: shtemgot 

<o 

Pulastya said- Lord Rudra became 
excessively angry on hearing this fierce 
statement from Jaya. Flames started coming 
out of the body of Sankara so annoyed. 


OTOT: fRgytsll '3TTrTT II 

OTT: chHts I H dPWd ^ft y q ^rchdH Il ^ II 

O sages ! The ganas having a mouth similar 
to that of a lion appeared from the furs of 
Sankara's body due to excessive fury. 
Vlrabhadra was the principal gana among 
them. He then went to the Himalaya from 
Mandara mountain in the company of all his 
ganas and Kanakhala from there where the 
yajna was commenced by Daksa. 

rPTt JluiHiufyiil gftwt WRkH :i 

f^T Hdl^'dtldi rrofl yj!Hy<l ■g^ll^oll 

O sage! The mightiest VSrabhadra, the 
foremost among the Ganas, then held a trident 
and stood at the west north. 

3TOT diVjr^Ki W ^^ PT d : fOTOTI 

OTZf fd^Hd-yi^Wtsal M^ I Adl ll ? * 

O great sages! Jaya in the state of excessive 
fury stood at the eastern-south with a mace in 
her hand and Sankara with a trident in his 
hand stood amid them. 

^gr: yrarjrlw:i 

5dq<tl 

Indra etc. gods, hermits, demi-gods (Yaksa) 
and Gandharvas were caught in surprise when 
they saw Vlrabhadra in disguise of a lion. 

OTTCJ VHHiyflfaMlimbtl 

skmihw<;i surf ^Iwiyuiiei^ii ^ 3 n 

The gate-man Dharma then rushed towards 
Vlrabhadra with bows and arrows serpent like. 

OTTIOTRT WOT ^gT OTJlW:l 

OTW f^Jyt cIvfHlRlOTfll 3*11 

gnfg; ^ ot^uiri 

WT w OT^OTWWPT :II ?mi 

The principal gana (Vlrabhadra) held a 
trident analogous to fire in one hand, a bow in 
another hand, an arrow in the third hand and a 
mace in the fourth hand and rushed to Dharma 
when he saw his sudden march. 



Chapter 4 


15 


T rc iWR i 

<mrn s* Ft ym JHr$widscmr:n ? $ n 

rmrapfal^TRgft ff g qyw t Wl^lR^II 

Imperishable Dharmaraja confronted four 
armed VIrabhadra with enhancing his eight 
arms equipped with varied weapons. He stood 
boldly with the intention to finish VIrabhadra 
and held a sword, carma (shield), mace, spear, 
axe, goad, bow and arrow in his hands. 

FJtsrctsfir Ft ihi<hhj 

srffe new 

VIrabhadra too started showering acute 
arrows on Sanatana Dharma like the clouds 
dtiring the rainy season so that he could be 
killed. 

d l cHlM iftl 

feffSlfeg IRS 11 

O sages! Both of them with arrows and 
bows soaked in blood and looked as red as the 
flower of canker bloom (kims'uka). 

Fit cKi^4uR|if^ 

I^rt: *i4«u*n irwi 

■swfrus: sifa^vi W^II?o|| 

O king of sages! Dharmaraja had to move 
back as he was conquered by VIrabhadra and 
thus, VIrabhadra got way to enter into yajiia. 

3 535T #11 ? *11 

O sage! The gods suddenly stood up with 
weapons in their hands when they saw that 
VIrabhadra has entered into the pavilion for 
offering. 

ercratalt Mgmmi ust ft pw:i 

F5I3I SKVIlRrill fill ^^11 

f^r fii3Fra4wnT:i 

'SHiHT: ^eh: T3hi3ja^RrcraTii^^u 


TTF l^d l dvn^ *l4d» l f4^ fe%F:l 
Rtri'fli ^Is4t trftf:i 



Eight Vasus, predominant nine stars, Indra 
etc., twelve Aditya, eleven Rudra, Visvedeva, 
Sadhya-ganas, Siddha, Gandharva, Pannaga, 
Yaksa, eunuch (Kinnaras), Ghosts (Bhuta), 
Birds, Cakradhara, renowned king 
Dharmaklrti of Vaivasvata dynasty, 
Bhojaklrti, the chivalrous king of lunar 
dynasty, demon, devil and all people present 
there picked up weapons and rushed to kill the 
dreadful VIrabhadra. 


dWIMdH Hen^J fl l UHIW t FJI: I 
StfafficT itfrr VI <W : II 3 511 

The gana VIrabhadra with bow and arrows 
attacked them and sppedily drove them by 
throwing arrowheads. 

uulvfisfu «r ft# wii^ii 

They all shot arrows in showers at 
VIrabhadra. VIrabhadra scattered all arrows 
by the expert use of his weapons. 

W gsWRT R31FRTI 

4)w>t 

The gods etc., ceased fighting as they all 
were badly injured by the arrows and weapons 
blown by the unique warrior VIrabhadra. 

Fit uui>il #K<jdH,l 

SJfRT FT MrMd-ydll3 * II 

VIrabhadra then entered just at the centre of 
that gigantic premise of yajna. The hermits 
engaged in offering were giving oblations to 
the fire there. 

Fit R?44t ^gT J miqj 

#T # uftcFiq W$: SRum^JdHJIlfoll 

The hermits ceased their performance 
immediately when they saw the lion-mouthed 
gana and sheltered Acyuta. 




16 


VSmana Purana 


*Tp#grfp:ii , #?ii 


Acyuta stood up with a discus in his hands 
and with words "don’t be afraid" in the lips 
when he saw those hermits badly frightened 
and wailing. 


WTO <RT: Tnf 

pta q UnsR «hwwuKKun^ ii^?n 


He then started shooting arrows like the 
flames powerful enough to penetrate the 
external cover of body on Vlrabhadra by 
giving a slight bend to his Sarriga bow. 

rf gJIWWST 3T«TTO ^ ?TTf:l 


As the beggar returns with a despair in 
mind from the atheist, the target hitting arrows 
shot by Sri Hari fell down on the ground after 
touching merely the i. udy of Vlrabhadra. 



Kesava intended immediately for covering 
Vlrabhadra by divine weapons when he saw 
the futility of arrows in their mission. 


'dl'TOMm trrWwill'UMI 


Those arrows from Vasudeva too were 
destroyed by confronting with sula, mace and 
arrows. 


^gT 7 T?t 1%#? W?:l 

Madhava threw his mace when he saw his 
weapons destroyed by Vlrabhadra. However, 
Vlrabhadra threw it on the earth with a blow 
of his trident. 


rlt fe»4>Hi ^gT HI^tH viRim«&R:I 
di^T'i ’ET M<;«u JTfTOTOrljrtf^ll 

■pet qlwsro Tff%i^rtr 

pet w ^gT eft^et ^ felftpi 


qft q S TC eh»inr^ l MHelsd :|| n 

Musala and Larigala were thrown on the 
part of Halayudha but these weapons too were 
thrown down by Vlrabhadra through his 
mace. Garudadhvaja severely in furiated and 
attacked with a discus Vlrabhadra when he 
saw the failure of attack by mace including 
Musala and plough. 

TOI Hd-d ¥M<j4ct>e*i 

^Jct uRed'jq » rra 

wqg qftraj: : i m o 11 

Vlrabhadra (Ganes'vara) had however, 
gobbled up that discus luminating with the 
light of several hundred suns by leaving his 
sula aside. It was done in the same way as lord 
Surendra had gobbled up the Madhu while 
disguised as a fish. 

W5 Rpftof ilUHW^d 

piwfc q nunfa c K - 

•gf^pzt ^ril^fcj RlRqiftm ^ ^11 

When the discus was gobbled up by 
Gananayaka (Vlrabhadra) the dark and 
beautiful eyes of Murari turned red with 
anger. He went to Vlrabhadra, lifted him up at 
once, knoeked him down on ground and 
started thrashing him. 

1T%T 

Owing to the hard blows of arms and legs 
of Hari, the discus came out from the mouth 
of Vlrabhadra with blood when he was 
knocked down with a thud. 

tTirr rrai 1 

tokw sq&vri qps pta gim^ u 

Destroyer of demon Kaitabha, Hyslkesa 
then picked up the discus and left Vlrabhadra 
there. 



Chapter 5 


17 


•»raTfil ^m re 

Vlrabhadra when liberated by Hrslkesa 
went to Lord Sankara and reported his defeat 
through Vasudeva. 

trat HZWRt ^gT ^?T yilfuidlk^HI 

*JS!TT qm afa <T^TSoEPT:immi 

When imperishable Jatadhara Sankara saw 
Vlrabhadra soaked with blood and breathing 
like a serpent, he became angry. 

*Wifiw^T gtwjtssi 

?^r wt fi^Pvid : im 5 it 

In furiated Lord Sankara then restored 
Vlrabhadra to the place first determined with 
his weapons. 

f^T ^ ^ II 

Sankara, the trident holder, then passed 
necessary orders to Vlrabhadra and 
Bhadrakall and entered into the pavilion made 
for offering. His eyes were turned red with 
anger. 

firjTRraiiftf&n 

3*r favifa 

'diul Mil’ll Jtettl II C II 

When Mahadeva, the killer of Tripura 
demon, trident holder, destroyer entered into 
the yajna hosted by Daksa, all hermits were 
severely frightened. 

?fw ^wHi«iieii^ qm 

3fifss!n3:imi 


*** 




Chapter 5 


17 


Chapter 5 

Description of Kaia-form of Siva 

33T5T 

<hhwhmkhm»ui fssnts^r: fS3rT:ll *11 

Hari concealed him in Kubjamra and seated 
him there and left his place at once when he 
saw Jatadhara 1 whose eyes were reddened 
with anger. 

cRimslt ^gT Ut^ldl ^1 

TU f ^TTcTT TTtrTT WWdlll ? II 

O sage! Eight vasus were melted on 
account of the temperature so created by the 
presence of Hara. It originated the great river 
Slta. 

tTcfJ^I cTSJT <jM<kdH I:l 

<*rf^vil<*i m w^nsr tt^ii 3 n 

And Vrsakctana, three-eyed eleven rudras 
were frightened, rushed to lord Sankara and 
merged with him. 

7nOTT?J ■q^S^miWT: I 

TPTTCTra -qF^II^II 

0 great sage! Visvas, As'vinlkumaras, 
Sadhyas, wind, fire and sun picked up 
purodasa (oblation of offering) and ran away 
eating the same. 

ddtrtll^ WT ^Pl f waHUlfeld .-limi 

The moon with the galaxy abandoned the 
night alone, ascended and stopped at their 
respective places. They withheld their 
movements. 

<nVdMitiisJ 35^ 3ftRT: 

Tjsnufcnjzr imraT: - q fi wd i t^ii^ii 

O sage! Kasyapa etc., hermits started 
chanting 3atarudriya, took flowers in their 
palms and stood up humbly. 


1. The long tresses of hair twisted on the top of the 
head. (Monier Williams Sanskrit-English Diet.) 



18 


VSmana Purana 


ar«f ^gT ^ on rf i ra ^ i 

?ran^Nt ^irt ^ronr fer&m f 11 vs u 

Having seen Rudra mightiest among Indra 
etc., gods, the wife of Daksa began wailing 
frequently in a pathetic condition. 

m: tBtenfofta ^nr h<jic*hii 

dHW?A<H<l fcPNlfdH: 11411 

In furiated lord Sankara killed numerous 
gods merely by slapping them with his palm. 

m<jr*it<iA favjk^i'A -g^i 

cf&cIRl ^c(iai: TTcTtr W:ll < ?ll 

O sage! Some of them were killed by kicks, 
some other by blowing trident while a few 
among them were killed by the fire emanating 
eye of lord Sankara. 

cTW: ft 

tHtarsil TOrak jnputj *nhmii n 

The Pu§a-sun rushed with both his arms 
extended towards Mahesvara when he saw 
lord Sankara killing the gods and demons 
severely. 



jrffRRn? n§jr:n nn 

Lord Sankara caught both his arms by using 
his single hand when he saw him advancing. 

gRT«ft jrpfcppr f|i 

Sambhu gave a blow so hard that the 
fingers of both arms with sun started flowing 
blood stream from all the four directions. 


ttsaT f^rarrqj 

ymdiqm w ft# yqfo# wn ^ 11 

He then started rotating round the sun so 
rapidly as the lion rotates the young stag 
through his jaws. 

■ g T fird^ i fa^q %i 

O Narada! The muscular joints of both 
arms were split and they fell short. 


III SMI 

When Mahesvara saw the sun soaked in 
blood from all joints of his body, he left him 
and went somewhere else. 



<*imlH^d: Tp&STHii « n 

Pusa then began to laugh and exhibiting his 
teeth he frequently challenged with the words- 
"O Kapall! come! come to me for a duel." 

M: ^snfr Wjgm 

gfl^TSSIoq ^RT; UTfen muihMlI *V9II 

Sambhu gave a boxing on his jaw so hard 
that Pusas teeth fell down on the earth. 

^TRc^TWT yilftldlfakjdHW: | 

WcT ^3Tf?T fdWH: II ^ 6 II 

Thus, Pusa fell down on the ground 
unconscious like a mountain hit hard by the 
thunderbolt. His teeth were all scattered and 
blood was oozing from mouth. 

sPTtSfa tjqpot hfarT 


When Bhaga saw Pusa soaked in blood and 
fallen on the ground, he stared Vrsabhadhvaja 
with fierce eyes. 


RgtWWd: ^I2#l 

(HMIddlM I fl Hfe ^W^c ffi fi lRoll 


In furiated Sankara (killer of Tripura 
demon) then slapped at the face of Bhaga 
fiercely resulting which both his eyes fell 
down on the ground. 


r# Retlehfl: Iff VldcK^H.1 



Adityas in the company of Marudganas and 
fires then ran away to the ten directions under 
the lead of Indra. 


M$KI£II 1lWteTT:l 
Off: *3 cRg: #11 ? ? II 



Chapter 5 


19 


0 sage! On the departure of the gods, 
Prahlada etc. demons bowed at the feet of 
Mahesvara and stood before him with folded 
hands. 

tttTPT ^ vilt^MII 

^ cBt^r trafsN 
Sankara then started looking with fierce 
eyes at that pavilion made for offering and all 
gods including the demons so as to bum them 
into ashes. 


rRtt 3ftt: 

3313^ & 3gT TRTT 


Some warriors present there were hidden 
due to extreme of fear, some began to salute, a 
few among them ran away and a certain 
number of them were killed by lord Sankara. 


Lord Mahesvara then saw three fires with 
his three eyes. The fires so stared at him were 
extinct within a second. 


3^it5fir ^Ji3T 



The yajna too turned itself in a stage of 
divine body when the fires were extinguished 
and all rushed to the sky above with Daksina. 
Its race was a race with anxiety. 

Tit 3rgq<r f*3T iru ii 

3#t ffir 3pi:i 

3#ITFI^TI^: 3 3RZR)lR<ill 


Mahesvara in the form of Kala (the death 
god) put immediately Pasupata arrow on the 
bow, gave tension to the string and chased 
yajna very fast. Lord Sankara with his half¬ 
part (Ardhansa) was popularly known as 
Jatadhara (Siva) in the premises of the yajna 
and by his other half-part in the sky is called 
Kalarupa. 


3TT3 331*1 

thicitexJ) 133155odln: l 

*r t3^t *r giRsnpt fi n i ? S » 

Narada said- "You have addressed Sankara 
as Kalarupa while moving in the sky. Explain 
please, his complete feature and 
characteristics. 


^3^3 fdyiMW 3f^3 3iIrRS\faof: | 

$Rim gftste Hlchf^r i i^m ii 3011 

Pulastya said- "O great sage! I tell you of 
the features completely of that Kalarupa and 
murderer of Tripura demon, 5>ankara who 
moved in the sky for all benevolence. 


ddrfSPlt 3 f>f33>T3TCI3TSTT3>:l 
^3t TlfTT: 3feR: 3nR?fatJT:ll3 W 


Asvinl and BharanI constellation with 
complete feature but a foot (pada) of Kjttika 
in zodiac Aries at the region of Mars is the 
head of that Kalarupa Mahadeva. 


3iFt3irm33t w3rr3TO3 
«Vll^ f*RT33 3^t 3 ? II 


The territory of Venus comprising three 
rays of Krttika constellation, complete Rohin! 
and two initial feet of Mrgas'ira constellation 
i.e. the zodiac Taurus in his mouth. 


frigq *£313^1*3 JPHWW ^R: II3 3II 

The territory of mercury comprising the rest 
of two foot to Mrgasira, complete Ardra 
constellation and three feet of Punarvasu i.e. 
the zodiac Gemini is the two arms of the Suli 
residing in the sky. 

3tlRrdiVia 3*3 x( 3TTTR3T T#R) I 
TlfTT: ehjidchl 313 Tiff 113*11 

The territory of moon consisting of one foot 
of Punarvasu, complete Pusya and Aslesa 
constellation i.e. the zodiac Cancer is the two 
collateral parts of god Sankara who ruined the 
yajna. 





20 


Vamana Puriina 



O Brahmin! The territory of sun consisting 
of complete Magha, complete Pura PhalgunI 
and one foot of uttara PhalgunI i.e. the zodiac 
Leo is called the heart of Lord Sankara. 

mfui(jgjMi4 ch^lcb'l frq^^l 

The second territory of Mercury consisting 
of three feet of uttara PhalgunI, complete 
Hasta constellation and two feet of Citra 
constellation i.e. the zodiac Virgo is the belly 
(stomach) of lord Sankara. 

fiNig i ffew yinfa(5v mg m' r yra >a ^H .i 

fs.nl<i <J?1T 

The second territory of Venus consisting of 
the remaining two feet of Citra, complete 
Svati and three feet of Visakha i.e. the zodiac 
Libra is called the navel of lord Mahadeva. 

faviusuviM^rai 

«hlHWt«vfi|UI:ll^<ill 

The second territory of Mars consisting of 
Visakha one foot, Anuradha and Jyestha 
complete i.e. the zodiac Scorpion is the penis 
(linga) of that Kalarupa Mahadeva. 

<|cK«kIw «g:i 

jpfa%n^u 

The territory of Jupiter consisting of the 
complete MQla constellation and complete 
PQrva§adha including one foot of uttara$£(lha 
i.e. the zodiac Sagittarius is the couple thigh 
of that Mahesvara. 

yTuiviifei4l sraoi wt -g^i 
gfagr<4 

O hermit! The territory of Saturn consisting 
of the remaining three feet of uttarasadha, the 
complete constellation Sravana and two initial 
feet of Dhanistha i.e. Capricorn is the two 
pubics of that Paramesvara Mahesvara. 


The second territory of Saturn consisting of 
first half of Dhanistha, complete Satabhisa an 
the three feet of Purvabhadrapada i.e. the 
zodiac Aquarius are the two legs of that lord. 

tiVra iy m f 3 tRt Wl mu 

The second territory of Jupiter consisting of 
one foot of Purvabhadrapada, complete 
uttarabhadrapada and Revatl i.e. the zodiac 
Pisces are his two feet. 

The three-eyed lord hit hard the yajna in the 
vagary of anger as Kala himself. Conceiving 
no pain feeling, the arrow shot yajna covered 
its body with the galaxy of yajna and settled in 
the sky. 

WU: grfsRTT fT^TT i RRI 

faunal w^Md.-infun 

Narada said- "O Brahmin! You have thus, 
imparted knowledge on the twelve zodiacs. 
Kindly, now continue with explaining their 
characteristics according to their features 
(physique). 

g?TCr!T3cira 

m g^nfir tt#tt 

^t^tt m tigHT 

Pulastya said- O Narada! I explain now the 
features of the zodiacs. Please, listen 
attentively. I tell you all about their 
appearance, the orbits in which they move and 
where they reside. 



Chapter 5 


21 


The zodiac Aries has the feature of sheep. It 
circulates its presence in sheep, goat, wealth, 
cereals and gems etc. 

^^5 wcm «nr#v9ii 

It moves daily on the banks of reservoirs 
covered by vegetation blossomed and 
throughout the earth covered with new grown 
Durva (long lift plant). 

The zodiac Taurus has the features of a bull 
and it appears in the commune of cows. It 
resides on the lands pertaining to the farmers. 

wt wi 7Pzn*n*Tfni?:i 

The zodiac Gemini has feature of a couple 
(man and woman in joined form). It resides at 
the cot and the seat. It holds a lyre and 
musical instruments in its hands. It circulates 
its rays on singers, dancers and craftsman. 

fise: tblsnldtfcd %rcraftrsr §i 

TOfatswr •ufy&ISStqtK: f¥l<T:ii^o|| 

This dual form (couplet) zodiac is called 
Gemini. This zodiac prefers games (luxuries) 
and resides at picnic spots (vihara bhumis). 

1HT: ^#FTW: 

The zodiac cancer is crab-like in feature 
and lives in the water. It moves to the fields 
full of water, the.river banks and solitary 
places. 

oqwqfryfls ^11 S’RH 

The zodiac Leo resides in mountains, 
forests, inaccessible places, caves, hunting 
places, trenches and the valleys. 

-rra i fr Ti rt 


The zodiac Virgo is with a lamp and Vrlhi 
in its hand and seated on a boat in appearance. 
It resides in the genitals and nipples of the 
woman. 

<jdTtii(uiisr ptfr etoiquiRwH*:! 

^ tfsf qR^im^ll 

O Narada! The zodiac Libra strolls in the 
streets and markets, appears in masculine 
feature with a balance in its hands. It resides 
in cities, highways and buildings. 



The appearance of the zodiac Scorpion is 
Scorpion-like. It walks through the pits and 
termites. It resides in poison, cowdung, insects 
and stones. 

qjEfT.-l 

The appearance of the zodiac Sagittarius is 
horse-like in pubic region. It is glowing and is 
an archer. It is known to horse riding, war- 
craft, chivalrous and expert in operation with 
weapons. It resides in elephants and chariots 
etc. 

qsrrT qnr tpwtityoTl 7 r3T:i 

^ V9II 

O Brahmin! Appearance of the zodiac 
Capricorn has a deer like mouth, bull like 
shoulders and elephant-like eyes. This zodiac 
swims in rivers and resides in the ocean. 

Rd>«j>*qgr JPT: W^raifl' 

$»T: wft 

The zodiac Aquarius appears as a person 
soaked in water with a pitcher on its shoulder. 
It moves through casino and resides in bar 
(liquor sipping place). 

The zodiac Pisces appears as two fishes 
joined each other. It circulates through holy 
places and the oceans. It resides in sacred 



22 


Vimana Purina 


countries, temples and in the residences of 
Brahmins. 

O great hermit! thus, I have told you the 
characteristics of Aries etc. zodiacs. Please, 
don't disclose this mystery to anybody. 

Ufl-Hdi rf «t>(5ld TSfpf 

tMT f^T: WTM W'fl 

grnti urit 

nKsyitrai^wg^ fm fni ^ \\\ 

O Devarsi! I have completely explained the 
complete episode on destruction of yajria as 
spread by three-eyed Mahadeva. I have thus 
described this episode, most ancient, holiest, 
capable of absolving sins and showering with 
welfare as also enabling to perform noble 
deeds. 


wfosum.-nvil 



22 


V3mana Purina 


Chapter 6 

Episode of burning of Kama 

9 R*mt smf 
<rra tiraf dwimH^dHU 5 >ii 
# fwt «r ^ Htduwuft wi 
qfrnrarcrcift fira suraminn 
HtHK R iui i rfa vjPTtTl Rtdddmdl l 
d^ldi ^ mr: «I«A junnfRniTPfhi 311 
«i£lq rf % mtmm wtff < sf^r<sra fri 
ddH 95I ^IfraT l<^<rl h^ickii 

Pulastya said- O hermit! The divine body 
Dharma bom from the heart of Brahma, had 
reproduced Hari, Krsna, Nara and Narayana 
sons by virtue of consummating with his wife 
Daksayani. O divine sage! Hari and Krsna 
engrossed themselves with exercise on Yoga. 
Nara and Narayana, the greatest among all 


ancient sages began austerity with 
Parambrahma at the ever broad bank of the 
sacred Ganges in Badrikasrama, a place 
situated in the great Himalaya. 

^• H HNu i rra t ^ q^dtHra r tjj 

fllfai dW sTgFf TTjB: #4 tT^T 

O Brahmin! Indra (the king of gods) 
became anxious when this entire universe 
consisting of active and inert organisms felt 
the heat (energy) on account of the penance 
made by Nara and Narayana. 

wer qtrnm 
wmw: ^BT: faqctT 

As Indra was aggrieved, he sent the most 
beautiful divine prostitutes (Apsaras) so as to 
entice them and impede their penance. Among 
such prostitutes, Rambha was also sent 

tnnilivsil 

The sex-god (Kamadeva) with special 
weapon in the form of mango buds too went 
to that hermitage with his assistant spring 
(season) with a mission to deviate their 
penance. 

rRTt itiyetcb^Mf in btct:i 

ct^qfesiMMPTWj fofdtb)|4£R*0dlll6ll 

The spring, sex-god and all divine 
prostitutes then began to spread sensuous 
feelings everywhere in Badrikasrama 
arbitrarily. 

dd) fch^chl MqpMitfT: | 

Rwdt: mz smd'HHji 11 

With the entrance of spring, the Palasa tree 
having fire-like complexion started bearing 
new buds and leaves and thus decorated the 
land nearby that asrama. 

’TRT HKig 1 fec;i4 *RsltRc( | 

cltt^tnl 3TTH: <MI¥l$yft$)ll*o|| 

O hermit! It appeared there as if the spring 
lion would have come and killed the belly of 





Chapter 6 


23 


autumn deer by blowing hard the nails of 
PalSsa flowers. 

rT^ar STCRT: ^11 

The spring started doing mockery through 
the buds of Kunda flowers on the precipitation 
(fog and dew caused during autumn) 
considering as he has conquered. 1 

*(ui<bKiuii gfaaift RARfti 
w %ii n n 

The forest having Amalatasa trees flowered 
and appeared analogous to the Princes with 
gold ornaments. 

clmnj TOT Him: \RAl 

wifiRiHdEifitnqi ipn iMtjrfiftctii ^ n 

The Kadamba trees behind them seemed so 
nice as the royal servants behind princes in a 
cheerful mood. 

<iWvTl<*»cHi gfarar: ^sTfwfcFrm 

?ctii t#ii 

The forests having red Asoka suddenly 
blossomed and looked gleaming as if the 
soldiers of spring (king) are blood strained in 
the war for him. 

ytfcblfa^dl ^ArH'wHI: ^ II 

The herd of stags in the dense forest looked 
so happy while moving on leaps here and 
there as gentlemen are exhilarated on the 
arrival of their friends in their home. 

cfaPBT:l 

? g>q>n n ^d i ^rdi ^rrr: n ^ 

The Vetasa trees with their new buds 


1. As the flowers of Kunda are white, it seemed the 
expression of victory by spring and irony blown 
on the autumn. It is commonly known that spring 
gets its turn when autumn is over. The author has 
here beautifully used the personification figure of 
speech by referring a joke of autumn through the 
white colour budding of Kunda flowers. This joke 
made is spring. 


sprouted looked so nice at the banks of the 
river as if they were saying with lofted fingers 
whether there are any trees like us at all. 


^tern?fra>3fcrr ^ihi fa*ifa<*wHi-Hin ^sii 

H4jcrl«}»*<WVHI *T~jl<leb<¥Ttftldlll 1| 

^jt f«^ciiHyi^dii 

fSfoUT eh^lcdcHHI ¥PTTH ^ II 

fl^ldg^HlfdWyill ’Roll 


O divine sage! A divine figure, youthful, 
slim and all bright spring LaksmI having arms 
of red Asoka, Palas'a feet, hair of blue Asoka, 
mouth of full blossomed lotus, eyes of blue 
lotus, breasts of bilva fruits, teeth of full 
blossomed Kunda flower, hands of buds, lips 
of bandhujlva, nails of Sinduvara, voice of 
cuckoo, clothes of ankola, ornaments of 
peacocks, anklets of Sarasas voice, Karadhani 
of Pragvarisa, motion of intoxicated swan, 
garments (inner) of Putrajiva and furs of bees 
appeared in that Badrikas'rama. 

HtTf -miUUTt 3tWmWHct£JdlH) 

f^¥T: ^WdlS^tmVddll R RII 

Narayana saw the sanctity of Asrama then 
watched all direction and lastly, saw the sex- 
god there. 


37TS‘«lcH^r 

^ ^ ^raTEXr HKIdU|lSSm:||^^|| 

Narada asked- "O Brahmarsi! Who is that 
sex-god (Anahga) so seen by Jagannatha 
Narayana in Badrikas'rama?" 

JrTCcSTScrm 

grot fTTCRfl 

¥Tf^JT ■§H^td*fn , tld:ll R’iJII 




24 


Vamana Purina 


Pulastya replied- "That sex-god (Kandarpa) 
is the son of Harsa. He is addressed as Kama. 
As he was once burnt into ashes, he is 
addressed as Ananga since then. 

TbpFTI 

^tgr^nnt (fcfwSldctpuiigyi^lini^mi 

Narada asked- "Please, make me know why 
and for what reason lord Mahadeva had burnt 
the body of sex-god into ashes. 

fawg t fairan u ^^ n 

Pulastya replied- "O Brahmin! Lord 
Sankara began to walk to and fro in the 
indecisive state of mind subsequent to the 
death of Sat! and ruination of the yajiia 
arranged by her father Dak$a. 

tfqscF? ^jt frppp:i 

saqr^nwnrrs^u ^ va n 

The sex-god with the flower weapon had 
blown a weapon known as Unmada on 
Sankara when he saw him bereaved of wife. 

rRTt Vftuil«l 3^4 1 ^ cnfetTM 

ggNrf: gjraFnfq - ?rciftrgii?<iii 

Bearing the pain caused by that unmada 
arrow, Sankara badly intoxicated began to 
move in forests and reservoirs. 

wrudl ctifsa:i 

W ife# fiTT.'ll ?S II 

0 divine sage! Like an elephant hit by an 
arrow, lord Sankara began to recollect the 
moments of acquaintance with Sat! but could 
not be satiated anyhow. 

m: gw 

^ grit g^iT: <j»«JMMmdi:ii3<>ii 

O hermit! In the status of sheer anxiety, 
Sankara fell down into KSlindl (Yamuna). The 
temperature in his body was so high that with 


his immersion, the water of that river boiled 
and turned into dark colour. 

nqi 4>ilrn , eii 'Jiciqj 

atlW^djirqdl^ W ^VlMlVlfHcHd^:ii^ 

Since then Kalindl's water became as dark 
as Anjana and Bhrriga and that holy river 
started flowing like the bunch of earth's hair. 

xT chM^M rf I 

^ M ^ t#9T:II 3 3II 

Mahesvara then voluntarily strolled at a 
number of holy rivers reservoirs, fountains, 
enchanting river banks, ponds, lotus grown 
forests, mountains, jungles and mountain 
peaks but could not feel a sign of relief from 
the anxiety. 

§pjf iIB# $pjt ^T:l 

a-iw KiFifg cRjff 3*11 

O divine sage! sometimes he would sing, 
on other moments weep and sometimes think 
about the slim and beautiful Sati, the daughter 
of Dak$a. 

swrr swfafa ?t:i 

g&g qgfw m 

Now he would sleep, now he would dream 
and on seeing Sati in dreams, he used to 
blutter in these words- 

fqfat fro % tjI cqrcrfr qmE i R^ i 

cggr fg tfed) ^ETt s fpi qgqrfwT II 3$ II 

O cruel! Just stop O idiot! Why are you 
leaving me alone? O beloved! O enchanting 
Sati! I am burning myself in the sensual fire 
due to your separation. 

■qfg wi gg>ftidi tit g*f<i ^<Pu 

O Sati! Are you really annoyed? O darling! 
Don't be angry. I salute you with my head 
bowing at your feet. You should gossip with 
me. 




Chapter 6 


25 


fo*T ftPfl 

3h(ciffu*l «T ^Irlrt ftjtwf ^ntwrerTlI $ 6 II 

O beloved! I ceaselessly listen to you, 
watch you, touch you, pray to you and 
embrace you. Why are you not talking with 
me? 

fetWMfl 3R $gl cRtfT cfcm SfpqRfl 

rcRffrfq^tllTll^^ll 

O lady! Who is so cruel as not to express 
sympathy on a wailing man? Specially, who 
will not melt when she watches her own 
husband wailing. It is confirmed now that you 
really are cruel at heart. 

O slim lady! You had earlier said that you 
will not live without me but you would not 
stand firm in your words, your statement was 
untrue. 

TT^rfg ch i mldH Tl R^f iT 

O beautiful eyed lady! Come! Come to me. 
I am immersed in the lust ocean. Hence, 
embrace me. O darling! I depose that there is 
no other option except that I cool down the 
temperature. 

f^nzr twnrtfi 

dcjwtfo {fothUd 3 ?: 3=T:ll'»5?H 

When such a wailing dream was over, he 
immediately stood up and started weeping 
loudly in the forest. 




cFTOT ^M^kH f?l 
tor SITO WTTTT faFTW 

WRM ^ Tftir ip: 11* 311 

When the sex-god watched at a distance 
that lord Sankara was weeping bitterly, he 
took his bow soon and again shot a shaft 
called Santapa at him. 


IT Ti ' dHdfl 3^51 

TTcntrasn ft r irnt ^ n i 

f^yiVI^ ^Tll'rf'rfll 

The Santapa arrow had made him more 
anxious and passionate to sex. In excess of 
appeal, he began to expirate from the mouth 
resulting anxiety spread over the whole world 
and the time thus passed. 

w ^nftr 'ftfr *raR 



TjfrcTt ^ragrii^mi 


pBnM £ L! R C5 C EI 


ttrJ wsn swt^i 

'91^ c|§SnfiT ^T5£T 



The sex-god shot Vijrmbhana weapon on 
Mahadeva resulting frequent yawning. At this 
state of body he strolled here and there and 
crossed the four directions. He thus reached in 
the world of demi-gods where he saw 
Pradhana Pancalika, the son of the king 
Kubera. He accessed to him and said- "O 
Nephew! You are extremely chivalrous. Do 
today as I suggest to you." 

3313 -qt dccfcRbil 





Pancalika replied- "O master! I will execute 
the assignment in spite of being tough to do 
for the gods. O master of unique powers! O 
Sambhu! please, order me. I am your loyal 
servant." 



26 


Vamana PurSija 


w Ararat cuqiiwawi 
gjirnf^rn 

gfwq fa re pft T^~^tgTii^dii 

Mahesvara said- "My body is feeling 
aggravated sensuality on account of the 
demise of Ambika (Sat!) as she was only able 
to satiate me. As I am hit hard by the 
Vijrmbhana and Unmada shafts, patience, 
coitus or pleasure has departed away from me 
causing sheer anxiety. 

fojwpJT rTHT- 

^TRT: pronftf f| TTrFT 

TJcRcfT SfcRT % rtrf: 

"O son! Nobody other than you can hold 
the acute shafts of Vijrmbhana, Sant&pa and 
Unmada shot by sex-god. Hence, hold these 
within yourself" 

■^ygrfcl 

MteRT 

tTfU vFTPTT^J dufelvjrii 

Pulastya said- "That demi-god had held all 
those shafts including Vijrmbhana and it 
immediately cooled down lord Sankara. 
Having been satisfied, he said- 

*HMlTcTSn p TT g fa fu i 

HojlrbaiPd 

dW TSj <m Vfk TpRFf 

Mahadeva said- O son! As you have held 
such fierce shafts within yourself, I will 
endow you with a boon worth bringing in 
honour and obeisance for you in this whole 
world. 


^TvfTt cfTS 1 ^ rf ^tF^TI 

tJT?TfSZf ^TSZT 

^ «raf%i m ? 11 

An old man, a child, young chap or a 
woman whosoever will either touch or 
worship you in the month of Caitra. (March) 
shall immediately the intoxicated with 
sensuality. 

^ 

graift yHi^fli 

<MUId) STWcratefaTFRT 

O demi-god! They all will sing, dance, do 
merriments and play with expertise on musical 
instruments. They shall joke and laugh before 
you still bound in intoxication (Yoga). 

^FTT ’MfcWlfft THf: 

Cs 

TtferT: 

pxr qpmm 

fjqrnitsfinTeSimifll 

You will be honoured and addressed with 
my name. You will attain popularity with the 
name of Paiicalikesa. You shall receive the 
highest honour and could give blessings with 
my pleasure. Now depart to your destination. 

3PTPT 

ch l H^H^Mldtd : ^Tt 

Ptfyyt 


nm^n 


Under compliance with the words from 
Mahesvara, that demi-god immediately went 
to see all countries. The supreme holy state at 
north to Kalanjara and south to the Himalaya 



Chapter 6 


27 


was the country where he finally settled down 
permanently. He became popular by the grace 
of Rudra. Lord Sankara also went to Vindhya 
mountain when he left that place. 

^Trctl 

^gT TfrT: JlTggcfcgT.-limall 

The sex-god reached there also and stared 
at Sankara. In order to defend him from his 
encounter, lord Sankara started running from 
there. 

cftfr 3lteH McJWlfayd) IT:I 

fg&TT ^ osrafwT: 11 k 6 11 

The sex-god chased them and at the end of 
such a race lord Mahadeva entered into a 
dense forest known as Daruvana. The 
household hermits used to live there with their 
wives. 

^ ^gT qwtWTI 

% sifacfaraiqji h % n 

Having seen lord Sankara there, the hermits 
saluted him with sheer obeisance and the lord 
asked for alms from them. 

cttf^ ^ Tjg- xt^ET:i 

^rssermfaT ^nnfqr ttfreain $ o n 

All hermits kept mum and did not respond 
to Sankara. O NSrada! lord Sankara then 
began to stool in all hermitages. 

n(qg ^gT 

WTwrt^ #ra^T: Tnr^TcT:ii ^ s>n 

TJrRTt^^ift^ d fil'd I ^ fwd 1 ^: 11 ^? II 

Having seen Mahadeva enter into the 
asrama all, wives of Bhargava and Atreya 
except most chaste Arundhatl and Anusuya 
(their mind having dedicated to their 
husbands) became sensuous and ejaculated. 

drT: ^TtfadT: wft ■'U^Tdlfd TR&T:I 

d? 3rqrf^T cb i m-d? Hdfe£fc*)£s q i :ll53ll 

The enchanted, sensuous and passionate 
women of asrama then followed lord 
Mahadeva wherever he went. 


cyckdisssmrfur ypnfa dT ^Nl fdd:i 

As the (she) elephants follow the 
intoxicated male-elephant, the wives of 
hermits began to run after lord Mahadeva and 
contravened all the rules of the household. 



shlyifedlgcHt^f fdTftaddddt dfdll II 

O sage! Having seen such a phenomenon, 
Bhargava and Arigirasa hermits blew a curse 
that his penis (linga) fall down on the earth. 

cfcT: TTTOT 

a^ngfa aP T TOW • 4 WkHifefl ;ll$ 5 ll 

Mahadeva’s penis then fell down on the 
ground and it penetrated the earth where it so 
fell. Mahes'vara then vanished from there. 

dd:d dfddt fdfTT f^f*TU WTRlHgJ 

TdldH WTUS dt?^TTS%Tc(ll 5 ,\ 3 ll 

The fallen penis then penetrated the land 
and entered into the nether world. Its upper 
portion had penetrated the cosmos. 

ddSFcHH fdTd: dfdTt ddT:l 

dldldl^SFfT: 'fl^Hi'Ji^m&ui:il^<ill 

The earth, mountains, rivers, trees and the 
entire world with active and inert organisms 
including the nether regions then shivered. 



'Jftpt to qm wr^ii^ii 

Having seen all the worlds so shivering, 
lord Brahma went to see Ksirasagara. 

m ^gT MfuiMril ^ ^ferf:l 

feqsf ^rTTfaWtll^oll 

He bowed in salute to Hrsikesa and said- 
"O lord! O sovereign god! Why have all 
worlds (lokas) so shivered?" 

srataret idTif?r 3 ®raf 

mfrld 4 d^t ^RTIha^ll 

Hari replied- "O Brahma! Some hermits 
have cut-off by curse the penis of Siva and it 



28 


VSmana Puriina 


is the burden of that penis which even earth is 
unable to endure." 

ddW^ddq 

Lord Brahma inspired then frequently lord 
Visnu to go and see there. He said- O lord of 
gods! Let us go there immediately. 

<RT: fading ^iMdjfd.-l 

3 tNJtt^wy^vi faff ^11^3 n 

Lord Brahma and Kesava then reached the 
place where that penis (liriga) had fallen. 

WdtaRT #faf ^jfTSSW WtaJTqf 

main tri^rrer fewTRTfart f^.-uvs^u 

Having seen the unending length of that 
penis, lord Visnu was surprised overwhelmly. 
He rode on Garuda and entered into the nether 
world. 

TOT ifq fa q ifa <J* 4 qi*«t TTcfa:l 

^RPTcT: II vsmi 

Lord Brahma ascended and crossed all 
layers of the uppermost worlds through his 
lotus craft (Padma Vimana) yet failed to find 
the edge of that penis. Hence, he returned with 
sheer surprise. 

fabUjifetlSST mdlHRtH tftd>qTiqilT:l 

rld>mflj | £iPlMi l xtl 

Lord Visnu also searched for the edge of 
that penis in seven nether worlds yet he could 
not find it and ultimately came back above 
with surprise. 

faroj: fqdiq^gfaft e^faf Tnfar f I 

< 3 x 1131 tcd^l »T«hg:||V 9 V 9 || 

Having failed in their efforts, both of them 
came to that penis and started praying. 

qqfSTjJ rt VJkHMIul RqtajJ ^TE^tl 

^ ^ V9|| 

Hari and Brahma prayed- "0 Sulapane! We 
salute you. O Vj-sabhadhvaja! O 


JlmutavShana! O Kavi! O larval O 
Trayambaka! O Sankara! we salute you. 

qtrts'3^11 V9^u 

Salute to Mahesvara, Mahesana, 
Suvarnaksa, Vrsakapi, destroyer of Daksa's 
yajna, Kalarupa. 

qsd qrfarn 





II ^ o || 


O supreme lord! You are the beginning, 
middle and end of this universe. You are 
Bhagavan (enriched with six luxuries) and 
omnipresent. We salute you. 


T?cr ' dqtwwq afoKi^aft ?t:i 

cir frqijciM cR: || 6 W 

Pulastya said- The best orator Mahesvara 
appeared in Daruvana when the prayer was 
over and said- 


ST3cT|rT 

Vfajdtfiq fan?! 

Rt Tjpfa ^VII^W' <*mdliM<iRm^H.II <S ? II 

Sankara said- "O couple gods! Why are you 
praying to me here when I am tired badly, 
passionate for sex and severely unwell?" 

^qi<^cig: mfan faff <4^d<§f«i TI^TI 

UdrtlJJ^Idi sfafarTpi^ll^ll 

The couple gods replied- "O Sankara! Re¬ 
entertain the penis collapsed on earth by the 
hermits. This is the cause for our prayer." 


ITT 33TcT 

fq^iT qq faf ^fcrqli 

d^d«lfd*j$qi RRt&ft qSTERII <iUII 

Siva said- "O couple gods! I re-entertain the 
penis once fallen only when the gods assure 
its worship; nonetheless it will be impossible 
for me. 


ST^TT ^ 3m? faf dHcbftffHHJI^II 



Chapter 6 


29 


Lord Kesava replied- "May it be as stated." 
Lord Brahma himself entertained that yellow 
tint golden penis (linga). 

ddy<*K 

Vlltetlfui fj# -U-ilRtifaRdlft STII^tl 

The lord then authorised four varnas for the 
worship of Siva's linga (penis). The prime 
scriptures of these varnas arc popular with 
numerous kinds of statements regarding the 
worship of Siva linga. 

O hermit! The first sect of those Siva 
devotees’ is Saiva, the second is Pasupata, the 
third is Kalabadana and the fourth sect is 
called Kapall. 

ftraarateaw viFH»4ffi8vy far: ^w:i 

<rc?r wjara farm ?f?r 11 c c 11 

Vasistha's son Sakti was a follower of the 
Saiva sect; Gopayana was one of his famous 
disciples. 

<rer 

Bharadvaja, a great austere hermit was the 
follower of Mahapasupata. The king of 
Somakesvara R$abha was his disciple. 

fash qrar araM) iprn mi 

O hermit! Apastamba, an austere was an 
Acarya of Kalabadana sect. KrSthesvara, a 
Vaisya, was his disciple. 

Mgiddl ft «rr<trrpi fazisr 

Dhanada was a follower of the Kapall 
(Mahavrati) sect. Karnodara, an austere man 
from Stidra varna, was his disciple. 

TT «BraHT§IT ^SRBI cHfl 

5 wig h<r *nr:ii <? ^ n 

Having made a provision for lord Siva's 
worship for the four varnas by allocating 


Asramas, lord Brahma returned to his divine 
abode. 

^ ^Tcjfsfh cTrT^TI 

fajf fom ^4 ufdyiut tran sii^ii 

Lord Mahadeva too contracted in smaller 
size that linga on the departure of lord 
Brahma. He established a small linga in 
Citravana and again started moving all 
around. 

faTRT Ri&T 

3mifom<gu> g < Tt srat 

The sex-god again appeared before him and 
prepared for creating sensuous pain. A bow 
made up of flowers was in his hand. 

ditoisMid^yn ^:i 

WHic^<*»qwra fvudnn»uuiiPi«h«i ii mh 

Having seen that the sex-god again 
appeared for more nuisance, Mahadeva stared 
at him from head to feet with extreme anger. 

3hHlf*d(tebl?lU| xr^Tf 

* II 

O Brahmin! In spite of Kamadeva having a 
strong and radiant aura, lord Siva's third eye 
had burnt him into ashes from feet to the head. 

d'wHIIHM WOTII^II 

The sex-god threw his bow away and it 
split into five pieces when he saw his feet 
burning in fire. 

WfagfaR* d|d4^B xi^nm^l 

IT xiuididfrafa : thHgjfallII 

The portion at which grip is made on the 
bow was most radiant and fragrant and it 
became a scanted campaka tree when so split. 

HI'S'THH *J<Kfl&nifNdH! 

W*m TTOTt Tjfrll <iV\ 

O hermit! The Nabhi-sthana became a tree 
of Kesararanya Bakula when so broken. It was 
decorated with a thunderbolt and was of a 
beautiful shape. 


30 


VSmana PurSna 


*TT ^ ^ ^TT $l4lfe^4lrtfayft(dll 

ITIrfT W l||«dHI TOT ^nfirf^ftTTTII oil 

Its kotl studded with Indranlla turned into a 
rose plant swarmed by the bees. 

vmt ■g^I wnt ?rf?nTfnnT*n^i 

TTinpTTS^wTTTfl ^|| 

The portion upside naha and at the grip was 
studded with the Candrakanta gem converted 
it into a white Juhl plant with five petaled 
flowers. 

3^3* yfcryi WT: ebichil: Wh 

drttl^il TTvvTf TORT fafeyi T^ll^o^ll 

0 hermit! Upside grip and below two kotis 
studded with Vidrumamani was converted 
into a Malatl plant. 

JUUldUlft TOlfui frtftfR rf 
Milfd^xblfH WilUlriRdlfd WII ^ || 
wktTT,'TRTiTjfft ^1^ TO: I 
thHlMOlfd Tp-nfoT ^TTTft WW:ll ^o*ll 

0 Narada! Deva of the bow originated 
several other beautiful and fragrant flowers. 
KSmadeva had thrown down his arrows on 
earth and all of them were converted into a 
number of fruit giving trees. 

■ydRrft frti4)Pi wi^fd Rrfenfr ^ri 

iTOTRfa ■f<Yrf3:ii voqn 

With the pleasure of Sri Hara, there were 
originated numerous types of fragrant and 
tasty mangoes etc., fruits worth eating for the 
gods. 

yci T*53T 4-H< T55: TTTKT 4rtdj f5rtT:l 
quyTyf (vifVKlR TT ^jrtTrtT TOfSTOTMl ^o^ll 

Thus, lord Siva went to the Himalaya for 
observing penance subsequent to setting 
Kamadeva into fire and maintaining balance 
in the body. 

TTcT gTT - fera> TTT yrtpTT 

gro§ cfR: WT: TOPT:l 
ddfwH^-fd 

TgiTt ^Riflill ^oia it 


Thus, the supreme god Sambhu during the 
distant past had burnt into ashes Kamadeva 
with his bow and arrows, that great archer was 
thereafter called Anahga and worshipped first 
by other gods. 

silcumytiu) chiu^igl tht 

^5szrro:ii$ii 





30 


V&mana Purina 


Chapter 7 

Description of battle of Prahlada 


f? 3TR3RTn^ll ?ll 

Pulastya said- O Brahmin! The sovereign 
Narayana then smilingly addressed Anahga- 
”0 Kandarpa! take your seat here.” 

cKPTt %WPTPltT :l 

xr^rg^ii ^ 11 

The sex-god was stunned with surprise 
when he saw Narayana unaffected by his 
efforts and 0 hermit! spring also fell into the 
trap of worry just then. 

MgrTmT-OT WFl^nf^TTHf xtl 

'wlydiiMfriii^ii 

Then lord greeted the divine nymphs and 
said to the spring- "Come, spring and take a 
seat here." 

Hic^ui^i^yWi faftufihmi 

God Narayana then smiled and took a 
bunch of flowers, put it on his thigh and thus 
originated a virgin whose parts of body were 
golden. 

gresagi ^gT 

Kandarpa saw her and began to think- "Is 
she my darling Rati?" 

32FT 




Chapter 7 


31 


She is having eyes, brows, cross eye-lids, 
nose, upper and lower lips and appearance 
analogous to Rati. She has an attractive face. 

cn^5 uteri 

Her pointed breasts with fleshy nipples are 
fascinating and mutually compact like those of 
gentlemen. 

?nte ?ig tJTcJfar 

33* TT5Irr flMIclfHl^'^fMdH.IUII 

This beautiful virgin has the same belly 
slim, three lined, delicate and covered by furs 
(i.e. like Rati). 

fr n aRft *r ^nn i g n fd 

TFSIer II 

This line of furs ascending towards the 
breast side frpm the pubic region appears as a 
row of bees flying from the bank of a pond to 
the lotus flowers. 

5KR ffri dfoK ffr f VlrUfUl r*M l <jd ' H .t 

Her broadened navel region covered by 
KaradhanI appeared as if the mountain 
Mandara is covered by Vasuki serpent in 
course of churning Ksirasagara. 



This fascinating beauty with white 
complexion analogous to the pollen grown in 
the lotus has ascended thighs like the stem of 
a banana tree. 

srppft Tjsrpqi rr ^ mmu 

l^iHrwrenai u ^ n 

Both her knees, deep phallanges, beautiful 
legs without furs and both feet as bright as 
alaktaka are indeed fascinating. 

rteur: uprt 

O hermit! When Kamadeva himself was 
fascinated and began to think so passionately 


then it is of no use to say anything about the 
feelings of other persons. 

Rmtstgcfrff <J|}T tefterrute 

fd d rct rgi i TR )^ TREtFfr r^te fteuTii r*n 

srrtJTdr ddfhd ddPifHViiyr^i 

if^rvqtldiqild'Mldl WimqaTII ^11 

O Narada! Spring too pondered merely on 
seeing her- "Is this the capital of Kamadeva 
itself?" Or the radiance of the moon is 
sheltered when night is over and on account of 
the fear of heat generated from the sun beams. 

g fifre K r m i fwd : rrgTTraar:ii^n 

The spring stopped the nymphs and sat in 
meditation like a sage in deep thoughts. 

<JgT m)cU-ci fpRT <jir=u ^p> 13 RT:ll 

efiprmrfl -qragfi 

uteat -frm ciradiq m 

O great hermit! When resolute Narayana 
saw Kamadeva etc. caught in surprise, he 
smiled and said- "O sex-god! O nymphs! O 
spring! join this virgin generated from my 
thigh, bring her to heaven and assign Indra as 
a gift from my side. 

frfrRT: f^cPJI 

m 3TT^Tr^ frUuWdynfHdlH U *<? II 

They all shivered deep on these words, 
brought Urvasi to heaven and handed over 
that beautiful virgin to Indra. 

srra^^TcT wirur srtfoiwt 

urgji ? o n 

O great hermit! Kama etc. reported the 
master pertaining to the conduct of those sons 
of Dharma (i.e. Nara and Narayana) before 
Indra. He was greatly amazed at this entire 
episode. 

urar% rrsrr ute ^ii ? 




32 


V&mana Purina 


Such a character (of Nara and Narayana) 
attained supreme fame and it spread in the 
nether world, earth and all the eight directions. 

O hermit! A danava named Prahlada was 
enthroned long long ago when most fierce 
Hiranyakasipu was killed. 

H*sn*jfc« TFSfRt 

The kings, devotees to gods and Brahmins 
on the earth, used to organise yajna as per the 
procedure prescribed in the scriptures during 
the regime of that demon-king. 

wpi® crct «nf cftforat ’et f^i 

The Brahmins were engaged in penance, 
religious affairs and visits to holy places, the 
Vaisyas with animal husbandry and the 
SOdras with service to the three varnas. 

tTrjeW crt: ^ ^ smsr^ EpfonSfari 

3TIonlcf deli ^ctl ejT*h ^ mi 

O hermit! The four varnas thus kept 
themselves busy with their respective 
religious activities and heartily followed the 
system of their asramas. The gods as a result 
were thus engrossed in their professions 
respectively. 

cRrg EzjcRt qmr «rr^r 

'SRTPT frf^T ^TTjT cM ?^ll 

Cyavana, one of great austere hermits in 
Bhargava gotra (clan), one day went for 
having a dip in Narmada at the holy place 
Akulesvara. 

^jJT ^ignciKuqJ 

'iwisffG ^PT: ^5T?Trf?rT:ll q^ll 

He first bowed his head before Mahadeva 
and then delighted himself in the river with his 
bath. A serpent Kekaralohita caught that 
hermit when he merely stepped into the river. 


’TFPT 1TWR MH’Hl *R^i 

11 ? 6 11 

That hermit so caught (gripped) by the 
serpent summoned Hari in his mind and a 
mere chanting of the name of Pundarlkaksa, 
that great serpent lost the power of poison. 

Hidvtdlldtl^ui REFfa <*UciHhJ 

cRETFST w<q*i ^jiuItih.MR ^ II 

That poisonless but fierce serpent then took 
the hermit Cyavana into the nether region and 
then freed him from his grip. 

FryrPiral qpfa ^TEFTt wfefrcTU: I 


EfEITT TPIdi^Tlfa: WcTcT:ll?o|| 

Cyavana, the hermit began to live there 
duly honoured by the serpent daughters 
(Naga-kanyas) immediately when he was 
freed by the serpent. He was surrounded by 
those serpent virgins. 


c(RcfPTT fr?WTH.I 

■tftpfrtHT ■5Tf^t3?r cT^II 3 ?ll 

In course of moving about voluntarily he 
entered one day into a vast city of the 
Danavas. He was seen by Prahlada, a king, 
getting due honour from the demons. 


■QF3TT E& iWlsid:l 



TJSSJHlMd 3I%II3^11 


Prahlada, the most intelligent king, duly 
honoured Cyavana, gave him a seat and asked 
the reason for his visit when he was 
comfortably seated there. 


TT ETTcTTET -q^RTST TJflcM 

Wl^cTlMdlS'^RIir <Tg ^ 

He replied- O king! I had come today for a 
bath in the holy-place of Akulisvara and with 
a passion to see the lord. 


TFTRtdtsfw MIcTT^ W«TMftll 3*11 


As I was just alighting into the river, a 
serpent suddenly gripped me, took me to the 
nether world and here I could see you. 




Chapter 7 


33 


UrlT^rdl xt 3xR ajdW 1^<faj3:l 
stare gn fa f fli 3T d l <Hl<hlfcK ; ii 3 mi 

In response to the explanation of Cyavana, 
the great orator Prahlada said- 

iiiid><hi(w tftafft "jfaoui gnft xrrefti 

33iragt qnf=r 3$ta&$ wwi jfin i 3 $ n 

Prahlada said- O lord! Kindly tell me how 
many holy places are there on the earth, ether 
and the nether world?" 

«i)cH 33TxT 

yfyioETT dhin-dft^ rT 
xidwfta ^ l <tl l <jl itildHdr l %:II^V9|| 

Cyavana said- O chivalrous king! The most 
popular holy places on earth, ether and nether 
world are Naimisa, Puskara and Caktra tlrtha 
respectively. 

fed? 

Pulastya said- O great hermit! Having heard 
this, Prahlada tempted to visit Naimisa and 
ordered the demons- 

3^re 

fld«ll<H<<fegdHJI 3 <? II 

Prahlada ordered- "Be ready, all of us will 
go for a bath in the holy Naimisa and see there 
Pundarlkaksa putting Pltambara and who is 
called Acyuta. 

ijHM 3^re 
frfrKT <H^U| 31^ 
xi^baVmfld 33i Ri<r n 5 ii^oii 

Pulastya said- "All demons made 
compliance to the order, became ready and 
then came out from that nether world." 


Those mightiest Danavas took a bath in 
Naimisaranya with pleasure. 

MT 1^%3: 3T xran V 

xTWH3«d7 |p»T fdMHld<*IHjl'*mi 

The demon king Prahlada then wished for 
hunting and started strolling in the forest 
adjacent to that place. He while strolling saw 
Sarasvat! river which had cool and pure water. 

dWI<£ MglVIHsi 3TTrff^ yi%dHJ 
^T1T3T=5# WRFt33<T3^ll'«^ II 

He further saw, at a little distance, a huge 
pipala tree having vast extended branches but 
it was shot by arrows stuck there. Some 
arrows were compact at their points (heads). 

dd4dH<4d l 4>HM I U || j n 7 fl | l4)dd> l ’f l 

ctc^T xHfc ^t*T ftEHirs'SII 

Prahlada became angry when he saw those 
nagopavlta arrows having excellent shape. 



3»g5RRIZmri d<H4KW>MH3l1ll'#mi 

He then saw two hermits engrossed deep in 
penance. They had put the hide of a black stag 
on the body and had long matted hair. 

ttatsj urJuiRos* equt R^runf^i 

xta xt 

There were kept at their sides, Sarriga and 
Ajagava divine bows and two grand and 
undepleting arrow-holders (tarakasa). 

<$liM-tJd cRt dlN* l fcltd 3Rct:l 

rTrt: Stare ^xR JjhUldulll'X^II 

1% 3PTTT®t fel4 f ^ =T lVMHL I 

T&TrN: ^ iRTflTT: ^ ydtl^ll^ll 

The demon king Prahlada deemed them 
pomp and egoistic and said to them- why are 
you both doing such ostentation? One side 
you are immersed in penance and put matted 
hair so long while you have kept these divine 
weapons on the other. 

^f>T ^ f^RTT fqaWri 

3TR^f 3#^: W33 flll^ll 





34 


VSmana Purstna 


Nara then replied- "0 demon king! Why are 
you so worried about our possession? If 
someone is competent to execute anything 
particular, he would have naturally the 
concerning equipment." 

awtere gar 

gfar %% snf^ra^n q o n 

Prahlada said- When I am here, the sole 
founder of religion, what power should you 
bath have? 


UrijciMny arraign yiRwsvfSdii 

q<HHr<Eraft gfanq^ii 


Nara replied- "We possess supreme powers. 
Nobody can dare to battle with us (Nara and 
Narayana) in the battle-field. 


$3: uftWIHIWi?! ^Tl 
q«Uch«j^eq i fq HtHUiqufl Tfrliq^N 


Prahlada them promised- "I will defeat 
Nara and Narayana in battle by virtue of my 
divine powers." 

■^tgaRciT crew -cnsicw 

^ipi gumifagw 

deiiyft 'sJtwt rranrim^n 

With this resolution, great Prahlada posted 
his army at the frontier of that forest, gave 
tension to his bow, tied the string on it and 
thus made a challenging sound by pulling and 
dropping the string. 

Mt % gpr- 

yfa dHMfdfl : tptrli- 

^ 1 1 

Nara picked up his Ajagava bow and shot 
several sharp arrows. These arrows were, 
however, cut-off by the arrows having several 
wings shot by Prahlada. All those arrows were 
thus shattered into pieces. 


MfJISHWd'l 

yfer qq n 

Having seen the unique power of Prahlada 
and the arrows split by him, Nara gave a bend 
to his bow again and shot a number of arrows. 

f^TSlWSJ 

jftenfr^pRjrt 1^Tt?T:i 

«tlUIWlg4te l w 

ftftldl^MrffeHJiq^ll 

In a counter to the single arrow from Nara, 
Prahlada shot two, three when two arrows 
were shot by Nara and six arrows when five 
arrows were shot by Nara. 

-Q fpipr trqt 

^ MUHtUI 

fewld ^qfd: w4nqy>n 

O Brahmin! Prahlada shot eight arrows 
when seven were shot by Nara and ten arrows 
for nine arrows from him. 

.♦ .rv A 

W TOiWm VldlH 

gqfrldwl ^J?T % q 6 II 

Prahlada shot fifteen arrows when Nara 
shot twelve arrows at him. Similarly, he shot 
seventy-two arrows when Nara shot thirty six 
arrows. 

Tfflt qft d l UH l uU*!<<& - 

f^yr: ngi 

q<? II 

Three hundred arrows here shot by demon 
king when Nara shot one hundred arrows. He 
again shot one thousand arrows against six 
hundred arrows from Nara’s side. Both of 
them then shot numerous arrows in order to 
defeat each other. 

cfct: qnfofacJT<l i 

rf^T cKl^^d'l 




Chapter 8 


35 


Nara then covered the earth, ether and 
directions through a pile of arrows blown. 
Prahlada too on his part split them all by 
shooting arrows having gold wings. 

<?Rrcg cKIfeWlftRT 

ftp? g fi ' d T M^ItetH .1 

-u-u-MumtermiH.il $ V\ 

Both these warriors then hit fierce weapons 
and arrows at one another. 

cRTCJ cUl^stMlfoi^T 

etl^ ftp* <J 

^mujcm Prfcijjwi 11^311 

Prahlada then took a supreme weapon in 
hand and put Brahmastra on his bow while 
Nara (Purusottama) exercised Mahes'varastra. 
Both these weapons collided with each other 
and were destroyed simultaneously. 

<J MVifdrl 

aw error w w; ^ ahwi< » s 3 n 

Having seen that Brahmastra failed in its 
target, Prahlada was in furiated. He picked up 
his mace and jumped down from his chariot. 

<l<IMl(ui WTI41W ^RIdUIW<ll 

^gTSST ll 

When Narayana saw Prahlada advancing 
with his mace, he pulled back Nara and came 
in front for coupling with his attack. 

TOi^naf rProt 

Aiu*m ^ 

O Narada! Prahlada, the demon king with 
his mace then rushed towards great chivalrous 
Narayana who was with his Sarriga bow. 


^ppitisszmrriiaii 


*** 




Chapter 8 


35 




36 


Vamana Purana 


#m i d l ^HimteH^I 

yp gjg fey y ug yn c n 

0 hermit! A crowd of gods desirous to see 
this short-term, excellent and hurried battle 
gathered in the sky. 

rt?t: Tgw 

ipyiJiHluui ggf: yit5£|^r4(?Tl:ll \ ll 

Those gods then played the trumpets 
making a loud noise and showered flowers on 
both the warriors. 


<RT: 

ST^^rlt ^eb5llfr|ct^HH > ll H II 


These great warriors and archers then 
fought a war throwing in surprise the crowd of 
spectators in the sky who all were gods. 


«rsRJfWSS'ET?T wqfefe : I 

f^T2J W><yrl:ll HU 


Both of them shot numerous arrows and 
these covered the entire sky. All directions 
and the angles of those directions were filled 
with the stock of arrows so blown. 

^uiyuiamr ypgyi 

fe$S yp^ ■HcMgn hh 

rtP ^1: cfhc)|^| 

fe$^ wt xt T<trWH.II ^11 

O great hermit! Narayana exercised acute 
arrows and hit hard at the sensitive spots of 
Prahlada's body while Prahlada too hit at the 
heart region, both arms and on the face of 
Narayana. 


Narayana then shot an acute half-moon 
shaped arrow and cut-off the bow held by 
PrahlSda just from the portion where the fist is 
made. 


3rcreKT ^rnrn^i 

3tfirHT yytf ftfvRiu*$<Hn h n 


PrahlSda threw immediately that bow and 
replaced it with another. He then shot a 
shower of arrows at Narayana. 

rtHUW VKHtl^fV^I 4UuU<*TT*ldl 

^JT^J y ^pstni fefe? <JbqWq:ll HU 

Narayana again split those arrows and cut¬ 
off that bow too. 

fey fey y 

flUM yp -yiatt ^ fe#y nrayi^n ^ii 

O hermit! Prahlada replaced one after 
another bows but all were cut-off frequently 
by Narayana with his extreme expertise in 
archery. 

yffe piD? ^11 u II 

Prahlada, when all bows were over, picked 
up a fierce and formidable Parigha made up of 
iron in large quantum. 

yfrww yffe mwira pyy: i 

He thus gave a circular move to Parigha 
but, in the meantime, Narayana shot an arrow 
and it was cut into parts. 

fey 5 yffe tflmppji pyyw:i 

■gyt yfe^hi ynu^iR o n 

When Parigha was cut-off, Prahlada gave a 
circle to Mudgara and threw it at Narayana. 

rlMIOrRi <«d<N|4||4u1<S¥lfa*Pl 

fesdy ctfim yTsq: p lisyt^roy^feiRH 

O hermit! The mighty Narayana shot ten 
arrows and cut that Mudgara into ten pieces. It 
thus fell on the ground. 

tjs$ fey& ymmfam '^icfl^i 

yfeqfey mmq wy ferafe spfcr:ii33i| 

Prahlada took Prasa and threw it at 
Narayana when he saw that attack by 
Mudgara has failed. Narayana cut it also with 
his arrows. 




Chapter 8 


37 


JTI% feft rRTt TlfeWT Hrf$lftl 

tTT W *n|ld1l:ll?$ll 

Prahlada on failure of attack by Prasa, took 
Sakti and threw it immediately but it was also 
cut into pieces by Narayana. 

rrat 'mrn^rc ^11 

O Narada! The demon king then took other 
supreme bows (Mahadhanusa) and showered 
arrows on Narayana when the stock of all 
other weapons was finished and could do 
nothing. 

rTtTf HKiqu ft ftcft ^1^:1 

HU I ^NrU R W II ? Ml 

Then Jagadguru and supreme austere 
Narayana made a blow with Naraca just at the 
heart of the demon king. 

fanpp ft ji^m^dch TF iJ i i i 

fororar -wftnft <npft^ wftft:ii^n 

O Brahmin! That demon king fell down at 
the middle portion of his chariot on account of 
the severe blow at the heart region by Naraca 
(a weapon). His charioteer then immediately 
took him away. 

¥ W ufireW ^rftW:l 

^imtKw *j?ft ^3«mrar:iRt9ii 

The demon king came back to 
consciousness after many hours but he again 
appeared at that place for another battle. A 
strong bow this time was in his hand. 

fPTFTti -#r%T MrijcIM TOTST:! 

W 4)rWW: «ld^l(^<*MW<ll?<SII 

Having seen him re-appeared, Narayana 
said- "O demon king! we will not fight in the 
morning. Go back and perform Anhika-karma 
as prescribed for the morning." 

5P1PT ^fMUR tr q feqT ? S II 

Prahlada returned, visited Naimisaranya 
and performed Anhika-karma there. 


gstftft ftft W TlfT-ft fqfft gfftl 

Tlift fa’dqtl qgT ^billfXt ^ o It 

O hermit! Prahlada kept his mind busy 
throughout the night on a strategy to defeat 
Narayana by duly recollecting the experiences 
of the day. 

tret -mwul-iml g$|q«M qTT^I 

fear 5 1 ttr^ii 3 

O Narada! Prahlada fought for several 
thousand divine years with Narayana; still he 
could not win him over. 

ffift qfoggrft irfaft ^tftdft i 

^H*ft ct l cHt 3? II 

When he could not win Narayana in spite of 
the tremendous battle with him in which he 
applied his all skill and expertise, he went to 
lord Visnu and said- 

foiUtf ftcrftftyr HKHUI #^l 

foftg yi g Rlift t^r 35113 3 n 

O Mahadeva! Please tell me the reason why 
I could not win victory over Narayana till 
date? 

•graft ^en^tf qii^^ii 

Lord Visnu replied- ”0 Prahlada! the great 
chivalrous son of Dharma is beyond your 
powers and you cannot defeat him. Those 
intelligent Sadhya Devas are invincible and 
undefeatable even by all the gods. 

■srercft ftq w -graft TDnf^i 

(reCT ddi(r i ^id w ^rti *tfamfft ii 3 mi 

Prahlada said- ”0 god! If those 
Sadhyadevas are unconquerable, what will 
then be of my promise? It will then prove a 
mere fallacy. 

^nrf^Tt ^?I hi^I:I 

dWMqUMl fftroft qtfftzT *|iJvftqoi*fll^^ll 



38 


VSmana PurSga 


"O lord! How can a man like me live life 
when spotted as false and resolute? O Visnu! I 
will therefore, give-up my breathing before 
you." 

cter i 

ftrc: tRTdHHM^II 

Pulastya said- "With these words the demon 
king Prahlada set his breathing in head, seated 
himself there and started chanting the hymns 
relating to everlasting Brahma." 

W 31*1% «T3R?n W 1 g&T 3BRRII ? C II 

Lord Visnu then said to Prahlada- "Go there 
again. Remember that you can only win them 
with devotion and not by ensuing battle." 

r^tn '^RTI 

W WFQ fepT Ttaw;ll ^ II 

Prahlada said- O god of gods! O great 
resolute! I have won the three-world by virtue 
of having your pleasure with me. What to say 
about these sons of Dharma. 

wn for ^cf Tpri 

7RR: ictjya sp%:ii'#o || 

O unborn! If that resolute is undefeated by 
any person in the three-world and I cannot 
stand before him even after so backed by your 
pleasure, tell me then, what should I do? 

Mldctlftl 3^RT 

■*TtS? ^RcfVir^R RlcKRT HtdcfclRiqil 

epf Hewing cTOgraf '«qifwd:ll^ll 

Lord Visnu said- O great demon king! 
Narayana is nobody else but I myself and 
busy there on penance in order to establish 
religion above all so that it could render place 
to all. 

dwaffogfa 5Hi dmtmq 


Hence, O danavas! Do their worship if you 
want to win them. You can defeat them by 
your sheer devotion. Hence, serve those sons 
of Dharma. 

33T3T 

MldcJl^q *?RRTI 

Pulastya said- O hermit, Prahlada pleased 
with this, called Andhaka and ordered. 

■*T^TtoyafM< TTRi wf *^1^3111**11 

Prahlada said- "O Andhaka! Provide 
maintenance to all daityas and danavas. O 
chivalrous! I abandon and assign the state and 
all stately affairs to you. 

ftSfcpptt sun? TT3ST twilHHfa.-l 

In compliance with the order of Prahlada, 
Andhaka (son of Hiranyaksa) took over the 
liability of the state. Prahlada then went to 
Badrikasrama. 

^|JT HKWui ^f^Cxf f^T^R:l 

^Uufl tl*t:ll*^ll 

He saluted with his head on their (Nara and 
Narayana) feet at Badrikasrama. 

ctljqiq qiqq ^RPTUTtS^RT:I 

feitf Mmfarcti wngni >£vs 11 

Narayana, the greatest genius and 
imperishable said to him- "O great demon 
king! Why have you shifted to salute instead 
of defeating me in battle." 

irot ym: g^rr: ^ts1sra;:i 

% luiquiU-t-d: tftffcTRTT ^1^:11 "8 6\\ 

Prahlada replied- "O lord! Who can 
conquer you? Who is the man here greater 
than you? You yourself are JanSrdana, 
Narayana immortal and Pltambaradhari. 




Chapter 8 


39 


<4 fgpaj: 

rdmoq^ft M^VIH: TITOtT: 5^r!iT:ll'« , ?ll 

You are Puri4arlkaksa and Vi§nu with the 
Sarhga bow. You are imperishable, 
Mahesvara and immortal Puru§ottama. 

cert 4tfrRfsRttiPi ■cFftf^rnr: i 

Yogis do meditation, scholars worship, 
celibates (snataka) do japa of your revered 
name and yajnikas perform yajna. 

Tcptspir 

^yfvuiwilct cR^g;im^ii 

You are Acyuta, Hrslkesa, Cakrapani, 
Dharadhara, Mahamatsya, Hayagriva and the 
greatest Kacchapa (Kurma). 

Qtuqijyfijj: 

MGM^VIch^cJWrM mil 

You are Srlman, killer of Hiranyaksa and 
god pig (SOkara). You yourself are the killer 
of my father god Nrsimha. 

forfsnit --tkufa : irok:i 

You are Brahma, Mahadeva, Indra, Agni, 
Yama, Varuna and you are wind. O sovereign 
god! O administrator, O Garudadhvaja! You 
are the cause of the sun, moon, the immovable 
and movable. 

lei 135 # vp4tl(d<|«hivi ^?w.l 

Sam ^hi4 toiwii <^n 

You are the earth, fire, sky and water. You 
are present in this whole universe in several 
thousand forms. 0 Madhava! Who will 
conquer you? 

nw ?4)4>¥i diur^fy srnpti 

O Jagadguru! O Hrslkesa! You can satisfy 
yourself only ort the devotion made. O 


omniscient! O everlasting! you cannot be won 
in any way and by anybody. 

MRggtafoi rf WctaA-i 

tSFRI^IT l^TT ftT*T mifdd:imtiII 

Lord said- O great resolute! O Daitya! I am 
pleased with your prayer. O Daitya! This 
exclusive devotion has defeated me. 

mifrtcKj 

3^314 Tl UdlWlfa 

O Daitya! The defeated man is given 
punishment but instead of receiving any 
punishment from you, it is I who will bless 
you. Ask for anything that you desire. 

HKNUi m ^1% *r Txf ^ 

UTU rTU ^ *TRTT lWTim<ill 

xt snrara n? *pnr:i 

^ras^zTOcf^Tpi Stimuli 

Prahlada said- O Narayana! You are 
competent to bless me with what I ask for. 
Hence, O Jagannatha! May the evil committed 
on my part through body, mind and speech in 
course of fighting, all that may be absolved. I 
pray and ask for it. Please, bless me with this 
boon. 

Tit m % ^ 

fefrd Ttufa it irarfm t- o ii 

Narayana said- O demon king! May it be as 
you wish. May your evils so committed be 
absolved. O demon! Ask for another thing. I 
will render it also. 

TTpd ddm 

TTT 3JT 'jjiild ^ ^TT TTT feiwif ^dl&nil 

^dlxft xT ftTrTT cdfadl ^TTOUmi $ *|| 

Prahlada said- O Visnu! Whatever 
inspiration would get birth in my mind may 
that all be shelter to you, for worship to god 
and for meditation on you. 




40 


V&mana Purina 


HKWUI sgrar 

crir* gfiwftu 
Msw r gt M4 I WIwiRmk*h ii^ii 

Narayana said- 0 demon! It shall be as 
desired. O chivalrous! Ask more whatever you 
like. I shall bless all that without application 
of my analysis. 

h<ii 

TT^T "RTTll II 

Prahlada said- O Adhoksaja! I have got 
everything with your grace. May my 
popularity live long with your grace. 

Tjcfwrct grg fwtcn^s^ni: i 
arsrcaimsifa ^KrawsftRrftni 

Narayana said- It shall be as asked. Besides 
it, you shall be immortal, always youthful and 
invulnerable with my grace. 

w*cr ' fcunf a wrrarct ferrc<T:i 

1 VPfa&it TOl yfarTW yfc<*tfdll ^mi 

0 lion to the demon dynasty! Go back to 
your residence and always be busy with 
religious deeds. You will not be betrayed by 
the bondage of Karma (deed) since your mind 
will be always with me. 

wa*TRj 

Rule ceaselessly over the demon subjects. 
O Daitya! Observe supreme religion as 
prescribed for your race. 

yHwq 4circi 

Tm MRrtlTb imptll^V9[| 

Pulastya said- When these words on 
blessing were over, Prahlada said to god- "O 
Jagadguru! Tell me, how should I regain the 
state, already abandoned?" 


The lord of the universe (Vi§nu) said- 
Retum to your residence and be preceptor to 
the Daityas and Danavas. 

yfurMrti 

Prahlada accepted this suggestion, bowed 
before the lord and returned to his residence 
thereafter. 

e[g: TTOiftrayift *n 

PwfodST tl'Tillil 1 qn^llUon 

O Narada! Andhaka and the Danavas 
greeted Prahlada on his return, requested to 
accept the throne again but he did not accept 
that offer. 

TTHj nfirtlvrH 

-y4jHH‘a?qfa <h^hi 

frgft rtgT qVnfaffi g &g : 11 va^ll 

The great demon king (Prahlada) thus 
abounded the state, preached to the Danavas 
the ethics, engrossed himself in unique 
Kesava and attained purity of body through 
Yoga. 

>^<3 J(1 *TR<? 

HKHIU)h)tR^U|| 

troftragifa ftnjsq tfht 

rRsfV 'TRt graft trf^Frn'3?ii 

O Narada! long long ago Prahlada thus 
defeated by Purusottama Narayana, 
abandoned his state voluntarily and attained 
supreme position by virtue of his mind 
exclusively concentrated on lord Narayana. 

ff?r *i)«iHHu<iul 

n c n 

*** 



Chapter 9 


41 


Chapter 9 

Description of battle of demons and gods 

r: gar ^ri 

stfafarKt ^fFmrsitr jmrf -h-hchhii *ii 

Narada asked- "O hermit! Why did 
Prahlada incoronate the blind Andhaka in 
spite of his being well conversant with rules of 
everlasting Rajadharma?" 

WrTtsf^fMrb) Jffflcfr fojf ^11 ? II 

Pulastya said- "He had regained eye-sight 
even at the time when his father Hiranyaksa 
was alive. As he was no more blind, Prahlada 
was justified in assigning to him the throne. 

^9fdl 

Nirada asked again- O great resolute! Tell 
me what was done by Andhaka after the 
incoronation and what was his behaviour with 
the gods? 

tTOWSSTTKT ^ST 

^<fagffriaA :i 

sr^igwi rniqn 

tier * 

fthtwk) tratrera>;ii5H 

Pulastya replied- Andhaka after the 
incoronation, sat in penance for the pleasure 
of three-eyed lord Mahadeva. He thus was 
bestowed with powers by the undefeated 
gods, siddha, hermits and serpents, unbumt by 
fire and undrowned in water from lord 
Mahadeva. He then held the rein of state 
under the priestmanship of Sukracarya. 


irgimt ^Hrc^his-gr: i 

3T13W q^q'l ^qta^-jl^lAliMdttM V9II 

The demon Andhaka then developed war- 
craft and strategy for conquering the gods. He 
thus defeated all the kings on earth. 

mtfacu tti 

t: m Dbfyiui 

After defeating kings, he appointed them as 
assistants to handle state affairs; he climbed in 
their company at the excellent peak of Meru 
mountain. 


«Hl«SHH<iqcqi feP)44hl ^ II 


Indra too came out after assigning the 
proper defence-related instructions for 
Amaravatl. He rode on Airavata elephant and 
set out to see that peak with the divine army. 

VlthWrj d$c(|4) hWttott U#3W:l 
3TRilT dl^d ^ ^ Ih4^4[*»:II || 


Other Lokapalas equipped with their 
weapons rode on their respective carriages 
(vans) and followed god Indra. 


^ Trd ¥i^uir<§dcb4uiii 

fH^irqifd^M rMc|i^TOU(<(5T:|| ^|| 


The divine army consisting of elephants, 
horses, chariot etc. also set out speedily with 
Indra, the king of gods. 

IKVI l RrMI : fggsr faefcH :l 
gwf fg% ^nsmfsptw ttutt: i 
gsjfgurcrcraisr ^ ^ gTpFtnf^RTt:ii^n 

At the front of the army there were twelve 
Adityas, Trilocana (Rudraganas) at the back 
and eight Vasus, Visvedeva, Sadhya, 
Asvinikumara, Marudganas, demi-gods, 
Vidyadhara etc. in the middle. All began to 
march forward in their respective carriages 
(vans). 


*md -sqiq 

Ki<Hi ci^^ di^iFn ^ ^r?t:i 
T^ga^nfrr m rrii ^ n 



42 


VSmana Purina 


Narada said- O master in religion! Describe 
the names of carriages (vahanas) on which 
Rudra etc. had marched. I am curious to know 
this topic in detail. 

rt 

gipft ^11 

Pulastya said- O Narada! I explain all 
vahanas in a series and precisely. Please, 
listen to me carefully. 

wrf^T m^ll ^|| 

The white coloured Gajapati (Airavata), 
excellent in speed and power is the carriage 
(vahana) of god Indra. It originated from the 
palm of Rudra. 

#4 fWlldUli 

TlVfcKf Rfpl snfrMO ^TTOtll ^11 

O NSrada! A buffalo called Paundraka, 
most fierce, dark in colour, a racer as mind 
itself, is the carriage of Dharmaraja. It 
originated from the thigh of Rudra. 

f^RRt ftotnifa: cn^T WW *Tll Van 

The Sis'umara called Jaladhi is the carriage 
of Varuna. It was originated from the ear-wax 
(soil) of Rudra. It has dark-complexion and 
has divine speed. 

atfi«ichi<TK«^r wi «RcfW fn \c\\ 

Narottama, having eyes like chariot wheels, 
a gigantic body as the mountain, a fierce 
figure is the carriage of Kubera. It originated 
from the feet of Anibika. 

ijcft r ^viR i tpi cngH i fn 
msrafgj m*i<M ?iw:i 

tfofr i rfui m 

O great hermit! The carriages of eleven 
Rudras are white bulls. They originated from 


the ray of Gandharvas, fierce serpents and 
Saurabhi. 


^ctigisr snf^n gfrornrn?on 


O great hermit! Half a thousand (i.e. five 
hundred) swans are the carriers of the moon's 
chariot and the horses carry the chariots of 
Adityas. 


feRT tpRR5®T craTfe^ll ? ?ll 

Elephants are the carriages of Vasus, men 
are the carriages of demi-gods, serpents are 
the carriages of eunuchs (Kinnaras) and 
horses are the carriages of Asvinikumaras. 

wot TO^fST ? II 

O Brahmin! Stags are the carriages of fierce 
face Marudganas, parrots are the carriages of 
poets (Bhrgus) and Gandharvas are 
pedestrians. 

The great gods glowing with brilliance thus 
marched forward for war with cheers on their 
faces, properly equipped with weapons and 
rode on their respective carriers. 


dRdifa eji^niPi 3^1 

Narada said- O hermit! You have described 
the carriers of gods etc. Please, describe in the 
same way the carriers used by the Daityas for 
their riding. 

gpjpr ct i ^H i P i fefcPT i 

tffaftim i rn ct^ft 

Pulastya said- O great Brahmin! Listen to 
the carriers used by the Danavas. I am going 
to describe them in substance. 




Chapter 9 


43 


"ott i^srr wwftRT:i 

^>tu|ctdT: 'il'^rit^RecmRm^leli^ll ^ ^ II 

An immaterial (alankika) chariot of 
Andhaka is operated by the dark- 
complexioned horses. It has one thousand 
spikes. (The wood is fixed between the centre 
and the radius) and it is measured as twelve 
hundred hands in size. 


WTO: ^TtlRUil 


The pink coloured beautiful and divine 
chariot of Prahlada is driven by eight best 
horses of moon tint. 


failrHW TR: fRRR <JTf»T:l 

sIWfR f ?>t: «Hl4H4lRlt:lRdll 

The carriage of Virocana is an elephant and 
Kumbhaja has a horse while the divine chariot 
of Jambha is driven by golden coloured 
horses. 


jJTTt 

Wt TRW 'fcusmdl' c^#'P?tT r T:lR , *ll 

The carriage of Sanku Kama is a horse, the 
carriage of Hayagriva is an elephant, Maya 
has a grand chariot and the carriage of 
Dundubhi is a giant serpent. 

viwuw faruHte^r: 

atr1i|5fi ^ Vfarft qcJiyUHSIlR'UlllI ^ o || 



The carriage of Sambara is a Vimana and a 
lion is the carriage of Ayahs'anku. Bala and 
Vrtra, the mighty Danavas, were ready to 
attack the divine army with mace and musala 
but without any carriage. 

cPTt : yg>c>ibfn , H<<«h*:ll 3 ^11 

Tm #g»: ftferdfc toi 

Hlfll ' jft n falT gt ? g*: ftcR cTOTII 
Pwbffi WRt W fjFTI 

A fierce battle was then fought. O Narada! 
The entire universe was covered with yellow 
coloured dust. It was so thick that a father was 


unable to recognise his son and a son his 
father. O great resolute! Some soldiers began 
to blow their weapons on their own people 
and some others began to attack the opponents 
on account of being tough to recognise. 

STfapT Ugl^ll Rfafr ttJWII3311 

7 Rf Wlt^ ^ ^ WlRHH-clJII^I 

^ifdH^c'cjUiqj^'tfil 

The warrior on the chariot attacked another 
chariot, the elephant with another warrior, 
elephant and horse riders marched forward to 
attack the soldiers who rode on horses. The 
pedestrians began to attack pedestrian 
soldiers. Thus, all these warriors began to 
shower blows on each other in order to defeat 
them. 

tj^ii 3 h ii 

TEfTcfifa ^ tlTT WRlt TOTTER: I 

RfupTt^T T^TTcixi) 4'iyyygciiR;Hlii3^ii 

O hermit! As a result of such fierce battle 
between gods and demons, there flowed an 
inaccessible river in which the water was of 
blood whirls were made by broken chariots, 
tortoise-like shells of dead elephants body and 
fish heads were seen. It was swaying the 
crowd of warriors and it had merged the dust 
so raised initially when the battle was started. 

gWJII 

3W$dlrt«<*)u|f qdlcbl&HmfcHl l 
(jyebg^ujyi V^sblgMfu^dlll3<ill 
cHdwycbKkii tfaigwicfTg^Tn 

gwr 113^11 

Writ: WFrf: JWllRRl 

tfa tW^ra^i^ra.-ii'kon 

There were a large stock of crocodiles of 
sharp edge Prasa (weapon), Graha of axes, 
intestine algae, flags froth, Grdhra and Karika 




44 


Vamana Purana 


flamingo, Syena, Cakravaka, wild crow 
Kalaharisa, jackal and sages Pisaca. It was 
tough to cross by common people. The 
chivalrous warriors who intended to gain 
victory were immersed up to the knees. They 
were crossing that river through the boats 
made of broken chariots yet were busy in 
blowing sharp weapons on each other. 



^RT- 

(e«<guiPi 

The monsters and demi-gods as also 
Pisacas were very glad to see such a fierce 
battle between the demons and gods in which 
both were meeting to destruction while it was 
dreadful to the cowards. The Pisaca and 
monsters were sipping concentrated blood and 
eating flesh with mirth. The carnivorous birds 
were busy piercing the flesh in pieces and 
they would reveal annoyance had any other 
bird come and interfered with their work. 


gaPr 

¥K=*HdHI PURpT 


^5 VMVIHMRHt ^cTII'SSII 

The jackals were yelling, the warriors 
injured and fallen down were crying in pain. 
Some soldiers began to fall down wounded by 
the blows from weapons and arms again and 
gradually the entire battle-field was turned 
into a cremation ground. 


yti+Jtiuii ?i 


The battle between the gods and demons 
was fought so fiercely with the yelling of 
jackals, that it appeared as if the warriors 
skilled in war-craft betted their life with 
weapon formed pasa had engaged themselves 
in gambling. 

iuts'3(cht 

Tsr fsSRTT arr^RT^RTf^l 

Andhaka, the son of Hiranyaksa marched 
forward by riding on a chariot driven by one 
thousand horses to fight against Indra, the 
king of gods who rode on the intoxicated 
Airavata elephant. 

ts* ww 79p<iRsr:iix^ii 

The demon king Prahlada rode on a chariot • 
driven by eight horses, took weapons in hands 
and faced aggressive Yama on a buffalo 
boldly in the battle. 


O great hermit! Virocana advanced to fight 
with Varuna in battle, Jambha marched to face 
the mighty Kubera, Sambara marched to face 
Vayu while Maya began to fight against fire- 
god. 

3R* S<iWlc|y(sll 

Hg l <HH l fad l:ll , S<SII 

Hayagrlva etc. other mighty Daitya and 
Danavas began to fight against fire, sun, eight 
vasus and urges'vara etc. gods. 



Chapter 10 


45 


wwri?w 

3TFT^5 ^ ftgf% f% f^TMU^II 

They faced each other with sharp 
challenging statements, gave extra-tension to 
their bows, shot a shower of arrows and began 
to say- "Oh! Come! Come hurriedly. Why are 
you so stopped?" 

To ^ ef 

VMsUti^ifiTdl^hrf: II O II 


Showering arrows and making attack with 
acute weapons those people gave an extreme 
flow to a fierce battle river whose flow was 
analogous to that of Mandakinl. 

^<Wi<l*llf-fabSI^: 

:l 

PlVlI^i^hUiyfa^Hl- 

O Narada! The aggressive gods and 
demons intended to cross the blood-stream 
which was making healthy the Pisacas and 
monsters and to win the three-worlds. 


eiraf% ^ll^UUli 

try tiPi hwt ^rnrn-A4itn :i 
qufo trrdmuri iioTFsri 

FIT Tot ifsfoytsIKg ^TTrllk^ll 

(At that time) several musical instruments 
were being played from both sides (i.e. gods 
and demons), a crowd of hermits and siddhas 
were observing that battle and the warriors 
killed in war were being brought to heaven by 
the nymphs. 

sftcmmTPTr 

^irtjsmu:ii^ii 


*** 



Chapter 10 


45 


Chapter 10 

Victory of Andhaka 

rTrT: 

r <n 

Pulastya said- On having started the fear 
aggravating battle for cowards, lord Indra 
began to shoot arrows from his grand bow. 

IR11 

Andhaka too reciprocated the attack on 
Indra by shooting at him numerous arrows 
having the shape of peacock wings. 

Ulct^l g<n$ui|j): Tit: I 

Both of them injured each other by 
shooting the arrows of bend nodes, wing 
shaped and most acute. 

rffi: fJg: WTO: ffcm ptr qtfoRTl 

I^RTjfRT W cTSTTS^Sra*: H 11 

3TF3TOR W qi uf l flujl : ^ qTT^l 

wRtwurTf^ |-divi4:imn 

Aggrieved Indra then gave a circular 
motion to thunderbolt and threw it at 
Andhaka. Andhaka saw it and O Narada! he 
also attacked with arrows, weapons and arms. 
As the fire bums in ashes the trees, the 
thunderbolt had burnt them all. 

ddbfacipM tjjgT euneidi q^:i 
'■HU'lkjrtl twft ^ || 

The mightiest Andhaka then jumped from 
the chariot down without weapon in hand and 
stood on ground when he saw thunderbolt 
rapidly approaching him. 

T2T ■Hlifani tTrf yMatcRKt^jiKHL 1 

f faynMo q; ' n^M i *r4 iiiv9ii 

That thunderbolt first burnt into ashes the 
charioteer, horse, flag and Kubara including 
chariot and then accessed to Andhaka. 



46 


VSmana PurSna 


cTRTORT ^RT^I 

mwmm 5?rafrf g rT 5 Ts*ra>:ii<sn 


The mighty Andhaka blew his fist on 
thunderbolt knocked it down and began to yell 
with anger. 


t ii^h'r gtagrg grog; 

ggtf gr^grrg^g wgigi^ga^imi 


Indra shot a shower of arrows at him when 
he saw him yelling in anger. He shattered 
them all and then rushed to Satakratu (Indra). 


stfstch geftg frKPW xrsj gAgi 
gppt g fgguri gn n 


He slapped at the stomach of Airavata and 
hit hard at his trunk by foot. He further gave a 
sharp blow on his tusk and broke it down. 


ww w qpi 

qragrorg y$AsMft£Kn{ii 


And Andhaka then hurriedly hit at the side 
of that elephant by his left fist. It was 
intolerable and the giant elephant thus fell 
down on the ground. 

■h^lchctqRNI 3tctk^riJ 

hlftTRT ctdMRfRt yfa^UMfiydlHIl ^11 


Indra jumped from Airavata when it was 
falling, took the thunderbolt in hand and 
moved hurriedly to Amaravati. 


twt d^itR TT^I 


UTWtTRT 





That demon-king used frequently his fist, 
legs, hands and killed a considerable part of 
the divine army when Indra showed his back 
to the battle. 


^dWdl ^Ui qR^IWJ I g sh rT q i 

wggragifi^ 

O great Brahmin! Yama then rushed toward 
Prahlada to give a sharp blow with his danda 
to which he was giving circular motion 
rapidly. 


tT UT VItRI d i uf t^ cul 

ffowichfyuft : p giwn? 11 

When the chivalrous son of Hiranyakasipu 
saw the son of Rabi (Yama) marching 
forward, a shower of arrows flow from his 
bow. 

gt gpjpffggjptf 

V ll dP^I sfgffi* gut Wii 

Yamaraja destroyed that cluster of arrows 
through his danda and threw them with full 
might on Prahlada. 

g gipmwra srfafjraA: 1wr:i 

W gi^t gild4IH.ll 

Having discharged from the hand of Yama, 
that danda began luminating in flames like 
Kalagni. It appeared as if the time for 
destruction of three-world has come. 

*j)M<r4|HHMI4TRi c(US ^rf^T: ^vTT: I 

malyiPd w- yfratsgg^rftii^n 

The Daityas began crying when they saw 
Kaladanda forwarding- "Alas! Prahlada is 
now killed by Yamaraja." 

ciHist>Ptnm<»)*j4 fg<u<4H*t^db*»<*:! 

tngrg rt nfg cstsg w m 

Having attracted to their cries, Andhaka 
cooled them by saying- "Don't be afraid. What 
is the existence of this meanest god till I am 
living." 

ggqf iAfanfaggir gi 

ggif TUfbRT cfOt ^ HT^II ? ° II 

O Narada! He rushed with these words and 
caught that danda with the left hand smilingly. 

dMIcftq fTfTt ^TT^srragiRnT gi■*!<*: I 

g gsn jnfft <Ttg^:ii ? ?ii 

Andhaka then gave it a circular motion and 
cried in anger so loud as if clouds during rainy 
season thundered. 

5Jp^ (JgT '<Ug|^bg)TJI f|| 

gupng g5#gigjgng^gtfT:ii^^n 



Chapter 10 


47 


When the commanders in Daitya and 
Danavas’ army saw Prahlada defended by 
Andhaka, they cheered loud and tendered 
gratitude for him. 

O hermit! When Yama, the son of Surya 
saw Andhaka has gripped the Mahadanda and 
giving in circular motion; he immediately 
vanished from there assuming it intolerable 
and acute to bear. 

spftm jrfT^sfir m?rg3i 

warn: n 3*11 

O great hermit! When Yama so vanished, 
mighty Prahlada began to kill the divine army 
all around. 

gw: 

m^mT 

When Varuna riding on Sisumara (sunsa) 
had fastened the demons with Pasa and began 
to give hard blows from his mace, Virocana 
immediately appeared there to face him. He 
gave hard blows with his tomaras, saktis, 
arrows, mudgaras, kanapa and spears on 
Varuna. 

tfcTRt ytra^i 

WW wWtFFjT ^tll^V3|| 

Varuna rushed at him, hit him hard with his 
mace, knocked him down and gripped his 
elephant by Pasa (strings). 

dHiyiiogdmi 3mm 

w m ■MM'uird 

Virocana split in several pieces those pasas. 
O Narada! He caught the loin of Varuna in a 
hard grip. 

^frmt t^rssm:i 

mt(| ?raT 


The elephant imperishable then blew its 
teeth and knocked down Varuna on ground. 
He then crushed him with his chariot under its 
huge feet. 

ti wnf: ftifvKi^THj 

msmrora mpW: <*iddKu1:ii^oii 

Having seen Varuna so crushed, the moon 
god rushed there and shot arrows on the 
elephant. 

m rvirVHiydluV 

T5PI utei wtt mfei 



ni'ddM^n^n 

The elephant suffered severe pain but was 
not afraid of crushing Varuna under its feet. 
His feet were churning Varuna's body 
barbarously. 

Tprre mg? m?3i 

tn3f mfm 

m#-njcrdT?q mRP^Tcqill 3 ? II 
wi gmj 
mm 

ddtrey f%r^nr fgRtrH 

O great hermit! Chivalrous Varuna gripped 
tightly both feet of the elephant, lifted his 
head and body by taking support from his 
hands and feet, gripped the elephant's tail, 
fastened Virocana with the serpent and threw 
him along with the elephant, the chariot and 
charioteer up into the sky. 

fSTHt ^Vld 

■hcJ> 34<) gfacnrl MMldl 

As Bhaskara once collapsed the city 
consisting of multi-storeyed buildings, 
apparatus, gates and palaces pertaining to 



48 


VSmana PurSpa 


SukesI, the elephant thrown by Varuna fell 
with a heavy thud on the ground. 

<!<Tf 'JtrlVl: TRT?T: 

M: f? 

Varuna then rushed to slaughter other 
Daityas with mace and Pasa in his hand. 
Daityas began to cry in pain as loud as the 
clouds thunder. 

?T?T dRUfa eftrf 

t^isctM^cy 

"Oh! the chivalrous Virocana is being 
thrashed by Varuna. O Prahlada! Come with 
Jambha, Kujambha etc. and Andhaka and 
ensure his defence. 



•tn#T 

Oh! the warrior Varuna was thrashing 
Virocana by blows from mace after fastening 
him in Pasa so barbarously as Indra 
slaughtered the animal in horse sacrifice 
(As'vamedha). 


gtdTssr ^ ttqjftft 



Having heard the grievous call from 
Daityas, Jambha etc. prominent Daityas 
rushed so fast towards Varuna as the insects 
rush to the flames. 

aHPlrlFcl 

fare W^l 


When Varuna saw such a composite attack 
from the Daityas, he left Virocana, 
immediately spread Pasa in its full length, 
gave a circular motion to mace and turned 
towards Jambha etc. enemies. 


3TWT tT 4l£)H cWT PlgM 

m^t clift I 3T3TWT 

Proicrainra ^^rggiiTii'isoii 

He knocked down Jambha by fastening him 
with Pas'a, Tara demon by slapping, Vrtrasura 
by kick, Kujambha and Bala demons by hard 
hit through boxing. 

feftR?TfUT:l 

cffitrerai: ttc^rfdlS^W- 

* ^ii 

The daityas so knocked down by Varuna 
dropped down their weapons and ran away 
hither and thither. Andhaka then immediately 
appeared there to face Varuna. 

ciMiMd-ci tr?tn jTWR 

ut^t ^3rr 

t qivwiRt^i T n^i tpj^t 

Varuna tied that demon king in Pasa and 
blew his mace on his body. The demon 
snatched these weapons and threw them on 
Varuna. 


cPTTUcRT W 

crETly^ I * ? 11 


Having seen Pas'a and mace forwarding, 
Varuna (Baksayani's son) immediately entered 
into the sea. Andhaka then started killing the 
Deva army. 




Chapter 10 


49 


Trot n^raipg^fni'jj'jjii 

The, fire blazed by wind then started 
burning the demon army into ashes. The 
demon architect (Visvakarma) chivalrous 
Maya then appeared before him. 

OTIMtWi TT? VlwRui 

Tidi^i sun? ^rw^uumi 

O great hermit! When the fire god saw 
Maya forwarding with Sambara, he joined 
with the wind god, hit hard by s'akti at the 
throat of Sambara and gripped them forcibly. 

it .twaqft ai m i 

As the shield of Maya was penetrated, his 
injured body fell down on the ground on 
account of the severe blow from s'akti. 
Sambara's throat too began burning. 

tt ^SPTRt feft'jibfHHissr 

T|RHcR 

That demon began weeping so loudly as the 
intoxicated elephant trumpets in pain when 
attacked by a lion. This was due to burning 
from fire so erupted. 

it ¥ i <fcfqra>u4 ym PT kM 

an: H; fafcreg ^ 

fa«Tt*ra': yi«T«H32fflU£ll 

Having heard that piteous cry, Andhaka 
filled with anger said- "Aha! What is it? Who 
has defeated Maya and Sambara in battle? 


Rdlvi 

gdlVbMl 

TSTT^ «n«lra T 

frn y i T t Tonsiln 

The demon warriors then reported- "The 
fire is burning him. Rescue him immediately. 
Nobody other than you can prevent the fire in 
the battle. 



fe><uktu^*dHkl wfl 
32TET xRiic'jRti gciIVI 

RfS fcff^ll k OII 


O great hermit! As soon as the report was 
over, Andhaka picked up Parigha and rushed 
towards the fire ordering him to stop, stop 
now. 



rmt^sra;: m<**mkkKiik*n 

Avyayatma fire immediately lifted that 
daitya up and then dashed down forcibly 
when it heard the challenge from Andhaka. 
By then Andhaka accessed to the fire. 

WTORW ftflVH % 

^TFtiptrar chi^h^i 

uki^dlofH: utrgw vimt 

trars^rai it ^Rdiswwicrfiii k ? ii 

He gave a sharp blow on the head of fire 
with a weapon. The fire so injured, then left 
Sambara and rushed immediately towards 
Andhaka. 


tPT TCfl ^ -qfiifrr < f?: 


Tu n ^H T?j | :llk^ll 

Andhaka again hit hard with Parigha on the 
head of fire. The fire god could not tolerate 



50 


VSmana Purana 


such a sharp blow one after another; was 
badly frightened and ran away from the battle¬ 
field. 



Andhaka, the most chivalrous demon, then 
gave sharp blows from his arrows to the wind, 
moon, sun, Sadhya, Rudra, Asvinikumaras, 
Vasus and giant serpents. They all could not 
stand there and departed from the battle-field. 

qfirfqrsFiPTimmi 

Thus, Andhaka subjugated the entire armies 
of Indra, Rudra, Yama, Soma etc., praised by 
the dSnavas and then descended onto the 
earth. 

'jlhrMMJi qtqFi; 

He then subjugated all kings, imposed taxes 
on them, enslaved the entire movable and 
immovable world and lastly, entered into the 
nether world and accessed to his As'maka city. 

qjf 

qgimtlfa : qf^tRoipar 

qqr«TO<t:im'3ii 

In order to render services to Andhaka, then 
great king to Danava, Gandharvas including 
nymphs, Vidyadharas and group of Siddhas 
came down to the nether world and began 
residing there. 


^ratssura-.u ^oii 



50 


VSmana Purana 


Chapter 11 

Description of Pu$kara Dvipa 


jrTrfj 

xnf?RT sjfo ^for d<M5^ f^Mil-dHII 

Narada said- "You had explained the 
collapsed city of Sukesi from sky to the earth 
which was done by Surya. Please, tell us when 
and where that incident happened? 

4^¥l)(d ^ ggJT# e feq re> Tt ' qca RT:l 
feref xnfw?rr ii 

"Who was Sukesi? Who had given him that 
city and why did Bhaskara clash it down on 
the earth? 

fljujsarerfl'dl gwitrtTt pd-ftnj 

W f<TT W ^cf 935yHWi Mgl^ll 3 II 

Pulastya said- O innocent hermit! I am 
going to tell this most ancient episode as I 
heard it from lord Brahma. Please, listen to it 
carefully. 

3ll«lRiVlN<Mfdf3^vnfd fefT:l 
jjui^g: ^ftnsra^imi 

There was a famous demon king called 
Vidyutkesi. He was blessed with a meritorious 
son Sukesi. 

TPT ^ Dl l ch l VN l R ^1 

Lord Siva was pleased with him and 
rendered him a mobile city in the sky and also 
made him unconquerable and invulnerable by 
the enemies. 

_ ,£l - 

^ gr wm 

^ (hvin^: irni tRt snfaa fi?PT:ii^ii 

He began to live happily abidingly religion 
with demons on receipt of that mobile city in 
the space. 

'dstWMi^ «nfg?TTr*RP^I|V9ll 



Chapter 11 


51 


Once he visited Magadharanya and saw 
there asramas of hermits extremely devoted to 
god. 

■Repffor jrfonrc*nf*rara 

He did salute to them, seated there and said- 

SRtT: ^ fw.l 

ft q ^ ? T WPTg^ ll ^ || 

Sukesi said- "I am not passing any order but 
went to make some enquiries on some points 
still not clear to me. Please, give me an 
appropriate explanation. 

fchfeh^q : ft* fe igft g fi^HI :! 

O grdat Dvijas! What is welfare 
(benevolent) in this mortal and that immortal 
world? How does a man deserve honour 
among gentlemen and how can he attain to 
pleasure? 

ftqtssffa? trer m nn 

Pulastya said- "Those great hermits first did 
introspection and then replied on the enquiry 
so made by Sukesi." 

3i§: 

sgm chuiRiuim^dd wqg’rai 

ftft 'qftfl? f? gig* rJloqUH.ll ^ II 

The hermits said- "O demon king! O 
warrior! We now say about the everlasting 
and benevolent thing in this material and that 
immaterial world. Please, listen to it. 

ftftl *nfr: ft* ^ ?? ^«I<W<I 

'riftiMimftct 'qrg wrctt ^ ^ » 

O demon! Religion is the welfare for both 
the material and metaphysical worlds. The 
man resorted to religion deserves honour 
among gentlemen and attains peace too. 


tfofVIbcIH 

(q.MWtu i qfaiU :l 

qq T ^ T r q q ^U i a i ^ TffigR TT HI I T*H 

Sukesi said- "What is the characteristic of 
religion? What are the noble deeds and 
conduct inherent therein, resorting to which 
the gods etc., never feel the cruel touch of 
sorrows. Kindly describe the same. 

tfcraf WTT erf: U^ff^chi: fa>^rr:l 

WiwtiuuTcl^^ g%:ii ^|| 

The hermits said- "The supreme religion of 
gods is to perform yajna etc., deeds, 
perseverance, to acquire knowledge on Vedas 
and keep themselves engross in the worship of 
lord Visnu. 

ftrq-RT UlgVIlfHcci TfTr^f g«&qfa>U I:l 

ftlftyina i mi ?wRhh«;i^iii w" 

The religion of daityas is to acquire 
physical stamina, jealousy, war craft, 
knowledge on ethics and devotion to god 
Siva. 

qftf fttqfftfijRgrWri 

wi&mui qRhfuwfi ft* <mu ^»n 

It is the religion of Siddhas that they do 
practise Yoga study on the Vedas, science on 
Brahma and a firm devotion to Visnu and 
Siva. 

dt$a)UKW ftft ftffttTTl 

fft»RT Ufo q feraf qft 35qftll un 

The religion of Gandharva is to perform 
worship, to acquire knowledge on dance and 
music and undeviated devotion for goddess 
Sarasvatl. 

fastliyift^H fftjTR fthft ftfft: I 

fusuimiuii snrfs^t srarat *ni n n 

The religion of Vidyadharas is to acquire 
unique learning, science, strong inspiration for 
mind application and devotion for Bhavanl. 




52 


V&mana Purana 


T i HaJErci i frfo g <wt fgrcn 

d>1yk>4 4l4fv i <rMMi grf: '^TrlRoii 

The religion of eunuchs is to acquire 
knowledge on Gandharva Vidya, strong 
devotion to god sun and expertise in all crafts. 


T&l <fci»wiR<ti «Prfoi 


The religion of ancestors is to observe 
celibacy, egolessness, strong attachment with 
practice on Yoga and frequent touring world¬ 
wide. 


tri -n<*j *nzr *tr Ti$rai 

fwrr spfef^nrraf art: jra$Rtn^n 

O monster! The religion of hermits is to 
observe celibacy, balance food-habits, Japa, 
conscience and to acquire knowledge on 
religion regularly. 

3 M»i$uu qqrara'l ^nrsI^^R? w;<i: u ? ? u 

^ ’ffTRR ^TT ETqfyq ttm: T^rT: II ^*>511 

The religion of human beings is to do 
perseverance, celibacy, donation, yajna, 
generosity, attachment for hard labour, 
kindness, non-violence, forgiveness, control 
on senses, purity, benevolence and devotion 
for Visnu, Sankara, Bhaskara and the goddess. 

SHlfiNrd ■qtw 131SZTPT: 

3i^rnr?ftnM sprfar 

The religion of Guhyakas is to acquire 
wealth in abundance, to enjoy, to do 
perseverance, worship of god Sankara, 
egotism and cowardice. 

TT Rgqiff *ST RfrpTT:l 

kl l KI I ^ ' ^ TT^TR: ^rll^ll 

The religion of monsters is to do 
intercourse with other's wife, greed for other's 
money, to do perseverance and worship of 
god Siva. 


fiv T raRm «nfr: viiiPwj^dui 

The religion of Pisacas is to live without 
discretion, in ignorance, impurity, falsehood 
and temptation for flesh diet. 

gj^dTOiTT snrisr ugrcn 

d^ltiil 3$jcTT: uftju;i:iR4ll 

O monster! These are the twelve yonis. 
Pitamaha Brahma has described their twelve 
sacred and supreme position deserving 
religions. 

% sraf: TOJrTT &K?IMqi:l 

m % TTPmr smfwpjqt y^aii * <> u 

Sukesi said- Again highlight the religion of 
mankind out of the twelve everlasting and 
immortal religions. 

% TTT ^5 Wp 3 o || 

The hermits said- O monster! Listen to the 
religions of men etc. residing in the seven 
continents of this earth. 

ql'jRHt SPTP31T Ms)IVRT*lfe<l3'dll 

tifH % ^rfr^tRn 3 j>ii 

This earth extended as much as fifty crore 
yojana has existed on the water as a boat on 
the river. 

dWluft rl ^3T 
<*fukl=hKqryii WOTira WT:ll??ll 

O gentleman! Lord Brahma has established 
a hypotenuse shaped highest mountain (the 
king of mountain) above it. 

IT ^PTT frtfq J'Hlt 3T3TT 

WRlft tt ’ JW Tfq *Mm(d :ll33ll 

Lord Brahma then created the holy subject 
thereupon and everywhere. Thus, the places 
called islands were also created. 




Chapter 11 


53 




Jambudvlpa at the middle of earth was then 
created. Its expanse is said to be about one 
lakh yojana. 

U# 'JK'iftfa: tprf «u$kiV isgui: fes: 
dwift fsgra: rai#!3n?i<r: iijrf?rf|RT:ii?mi 

There is a gigantic ocean, just double the 
measurement of the earth around the land so 
created. There exists an island called Salmall 
just double in expanse than this great ocean. 

ddfe«$j<#cUSr WTfRTt clcWl^fd : 
fsgra: Wr*#rsl# fsgratsrir :n ? $ n 

There is an ocean containing care-juice 
outside that island. Its measurement is just 
double that of Salmall. 


flguRaFw rfwir fs*pr: 



The ocean containing liquor is double in 
expanse than it and its double in measurement 
is an island called Kusadvipa. The ocean 
containing ghee is double in measurement 
than it. 


ffiJJUl: 3Ttrfi; ftWctTI 

crate# fsgra: #tK: ^(ara%r:ii^<iu 

O monster! Kraunca-dvlpa is double in 
measurement than Ghrtasagara and Dadhi 
ocean is double than it. 

7tra>: 

H 30 T: life# -m ?ft:i 

Miw^ctfe?ii:ii?^ii 

Sakadvlpa is just double than Dadhi-sagara. 
Further, Kslrasagara is double than Sakadvipa 
on which Sri Hari is existed. 


rawi i ffo i fcm : rate# ^tt.i 

q frHR i 

O demon king! The expanse from 
Jambudvlpa to K$Irasagara is thus measured 
to be about forty crore ninety lakh fire yojana. 



grans#ni4tera drain# i 

*^ll 

O monster! There fall then Puskara-dvipa 
and an ocean of drinking water. Puskara-dvipa 
is measured about four crore fifty two lakh 
yojana. Then there falls a sea of the same 
measurement. Its expanse about one lakh 
yojana is filled by Andakataha from four 
sides. 

ura strafe# ran gzrratf: g^frara:! 

Guyifog ’'tl ^HrRT:l 

?nrai#g ? Strafe tjuicwi raawHii'S'sn 

Thus, these seven continents are consisting 
of separate religious and activities (deeds). O 
monster! We here with describe them. Listen 
to it carefully. O Brave, the Sanatana Puru?a 
who resides in the continents falling from 
Plaksa to Saka has no provision of era (yuga). 

Tcra'dui sraf fezt 

ra?ra# Two## fnrste *rsigraii'smi 

O chivalrous! They enjoy like gods. Their 
religion is called divine religion. It is said that 
there takes place Pralaya (devastation) when a 
Kalpa is over. 

% 3rt: grans# rafet 

^iwm&di snf ratf# # feqrrf?R:ii>s^ii 

The people living in Puskara-dvipa having 
a dreadful look, are resorted to the Pais'acika 
religion. They meet to destruction when a 
Karma is over. 

franrsf grans#! *rafe: ^ rga.-i 

Sukesi said- Why have you described 
Puskara-dvipa as dreadful, impure, gross and 
meeting to destruction when a Karma is over? 




54 


V&mana Pur5na 


sSO*! 35^: 

rrf^qf^TT^T ifa TOI: Rf% ^TW:I 
flidlilRdd'l %: tpORt 

The hermits said- "O monster! Raurava etc. 
dreadful hells have existed in that island. This 
is the reason why it looks dreadful. 

tiffin ^r*ifui d«itewi:i 
fe^Rtraifui qnfoTOiT q^Odlll^ll 

Sukesi said- O ascetics! How many are 
those dreadful hells? How much is there 
route? How do they look like? 

J’JopcT TERRAS WOT eTfiJlUT 7WTI 
Tl^t tVel l ^i WTt R ^<hP4¥l(d :imo || 

The hermits said- O demon king! Listen to 
the characteristics and expanse of all those 
Raurava etc. hells. They are twenty one in 
number. 

|[ 4l'*wWi 

Th^t WTOF: m: ofaftEfa'.limil 

The first hell is called Raurava. It is two 
thousand yojana in expanse and there blazes 
fire everywhere. 

.dHdlilMOl ^fa<*Hdiafgdlfi|dll 
f|dNt f^goiWIFq?!^ 

The second hell called Maharaurava is just 
double in measurement than it. Its land is 
made up of burning copper. Fire is ignited 
every time beneath the surface. 

ddbfa TOi: 

apwfirerat tpt f^pr: orrim^ii 

Tamistra hell is just double in expanse than 
it. Andhatamistra is double than Tamistra in 
expanse. It is the fourth in the series. 

<raqj <*iH$fd m mPhiN^i 

OTffdt mi OH XT TTHR^im^ll 


The fifth in the series is the hell called 
Kalacakra. Apratistha is the sixth and 
Ghaflyantra is seventh in this series of hells. 

ajPqildcH *l l *McHgH l iu i %IHtd :l 

oloHMi uPHsiiidyaM 

The eighth hell called Asi-patra forest is 
seventy two thousand yojana in expanse. 

TO tJ dKdVIlrMPH: I 

The ninth is Taptakumbha, Kutasalamali; 
the tenth, Karapatra eleventh and 
Svanabhojana is the twelfth hell in this series. 

■q^Tt Hlgfoodsr wwfRrchdi totti 

OtTT rlTRT rraTS^TT 

rWTSyKVml 3^im\9|| 

There fall thereafter Sandams'a, Lohapinda, 
Karambhasikata, dreadful alkali river, 
Krmibhojana and the eighteenth hell is called 
VaitaranI river respectively. 

TraTSRT: viifoid<jqql'»W: 

gwiRt 

WtOtrTt qm dsnfo xTRl 

starred w; ^Pyi^ im^n 

Then there fall Sonitapuyabhojana, 
Ksuragradhara, Nisita, Cakraka and 
Samsosana hells. These are endless hells. 0 
Sukesi! Thus, description on these hells has 
been made before you. 

wtanrcjqot gu g Rgfr ra o fa 



54 


V&mana PurSna 


Chapter 12 


Description of fruits of Karman 

gnfan 4<<*i^di44 'mPj t qaj^i 

u,di<d xrt a»tp?T -mrii $n 

Sukesi said- 0 Brahmins! Please, tell that 
how the people fall and on account of what 
kind of deeds they perform? I am curious to 
listen to it all from you. 




Chapter 12 


55 


SOT 3^: 

*4un ^lltfch&fcil 

W>*kcfMlM I >j H<g >Rl ^tgcg eTTlJl Rll 

The hermits said- O Salakatamkata 
(monster)! Listen to the deeds performed by 
the people that lead them to fall in these hells. 

3 TTnt%TO 8 rf?n 1 «n^f% xnf^FTrn 3 n 

<i^Pkn<w ^ tt ^5 ^ ftndPi fsimi 

The people doing continuous criticism of 
the Veda, gods and Dvijatls, showing 
dishonour to the practical exercise of the 
essence contemplated in the Purana and 
History, critics to their teachers, the people 
putting hurdles on yajna and the sinners who 
resist the donor from falling into those hells. 

^tcjt tt 

*1^01 TJR3R) ^ fen 7TT)fdBcfA:ll 

The mean people who create mutual 
discrimination between friends, couple, 
siblings, devotees, father and son, priest and 
their clients as also who promise to first give 
their daughters to a man but thereafter commit 
breach of trust by solemnising their marriage 
with other men are split into two parts by saw 
(Karapatra) by the executives of Yama. 

4MoiWfrdf< : d>wf^chdlfad l:ll'9ll 

The people putting others in pain, theft 
scandal and uslra (khasa), snatcher of wings 
made fans (cavara) fall in Karambhasikata 
hell. 

8T& 

The fools invited to s'raddha for Pitp but eat 
other places are split into two parts of their 
bodies by the predator birds of large bodies 
through their sharp beak. 



<J3-d43 3<4ftd8pl gfguT:ll<*ll 

The man who blows sharply on the heart of 
gentlemen by his harsh words, several birds 
with their sharp beaks sit on his body and 
peck hard white piercing the flesh therefrom. 

rTfrgpr wpn-t^mfd :i 

e^gusPl^lT PflglHlehWs'FT <=im<u:ll II 

The man who behaves like an animal with 
the gentlemen, his tongue is pierced by the 
crows having beaks like a thunderbolt and 
sharp nails. 

T*wrf% rcttHi(d& ufopgr -.n wi 

The people showing disobedience to their 
parents and teachers are drowned reverse (i.e. 
legs up while head downside) in Apratistha 
hell filled with urine, night-soil, pus etc. 



3tfrRcfrg W II 

prnpprafirafa g# <3 srt f^i 

igara? f«iRfqa$i: 11^311 

The mean people who eat by keeping 
hungry the gods, guests, other creatures, 
slaves, beggars, child, parents and the fire get 
gigantic mountain-like body but middle like a 
narrow mouth, starve and receive only the 
contaminated blood with pus as food to 
survive. 

font ^gPi h 

^ sl'flPi tfll ?UII 

O demon king! The people who distribute 
food with partiality to the persons seated in a 
row for a meal, fall into the hell called 
Vidbhojana. 

^rcr:i 

The people who do not share their food 
with a partner to any journey even while he is 




56 


Vamana Purana 


desirous, fall into the hell called 

Slesmabhojana. 

ft cht l frNi ^IbUl lI ^11 

O monster! The hands that touch a cow, 
Brahmin and fire at the state when impurity 
stuck to them, are forcibly thrown into the 
hot-pitcher. 

f^roi 'fofejtsr 

The eyes that look at the sun, moon and 
constellation in the state when the body is 
anyway impure, are burnt by Yama's 
executives by putting fire in them. 

sth) wi fen wnn 

:l 

^ ii ^ ii 

The feet of those people are tied with the 
burning (hot) iron bar and thrown into 
Raurava hell, where they bum up to the 
thighs, who have touched a friend's wife, 
mother, elder brother, father, sister, daughter, 
teacher and the old age people. 

nrtrn f^nrorn ^sir ’gwfrr ^44: i 
femftjsrwr: 

Those who eat sweet meat (payasa), Krs'ara 
and meat voluntarily without purpose lying 
there for offering it to gods, receive forcibly a 
burning rod in their mouth in the hell. 

fe^rcfetf gnr ? ^11 

M h1*m*ii: gfen cif^eiui): jt: gn:i 
«ra%fea-M^ m4<mw fen^:iR^n 

Hot iron nails are hammered frequently into 
the ears of mean people who listen to wrong 
things about their teacher, gods. Brahmins and 
the Vedas. It is done by the executives of 
Dharmaraja. 


erfefHsrnter «i^srr feercrafe %n ^ 3 11 
ffe Iqvmni gtf ?feT: fen^ 

The skin of the body is decorticated by 
using sharp knives in spite of cries made by 
mean people who destroy Prapa, temple, 
garden, Brahmin’s home, convent, conference, 
well, pond and flower garden. All this is done 
cruelly by Yama's servants. 

'bldlftluilAuft W^f?TlsfeTTHclT:l 

ife ■g^ggranfe gigw:iRmi 

The people who discharge urine and night- 
soil at the presence of a cow, Brahmin, sun 
and fire receive so severe a punishment that 
the cows will enjoy the flesh of their intestine 
by extracting it through the anus out. 

WMltumt) MfiriMfd RFig:l 

4 ItfexH 1^1 

gift Tt feftfel II ^11 . 

The man who eats alone leaving his poor 
son, servant and wife including siblings who 
starve from thrown into the hell called 
Svabhojana. 

VKtlimd ^ rqgfe fr g TOWOT: | 

xittfe ^ tnssmraigj feq&iRfcii 

The people who lift up the protection cover 
from the man sheltered and a guard who 
watches over a prison are punished severely 
and thrown into Yantra-pida hell. 

eurl^Pt % mfer:i 

^^fe*4tefirgT?fa#;:ii;? < 'ii 

The sinners causing pain to Brahmins by 
nuisance committed are ground on the 
boulders and the fire sucks their bodies until 
these turn into ashes. 

-umiM^iRui: w gKRt ferlrfe 

^TPIT: ^5JidlWl8l: ^jg^Ftn ^11 

The people misappropriating the trust fund 
are tied with hot iron bars, are left for starving 


Chapter 12 


57 


and without water to drink. Then they are 
thrown into Vrscikasana hell. 

TJTOT:- ■«R<5KHVTHST h 

% cifedm w g i MtH^ ii^oii 

The sinners doing coition on auspicious 
days and who do intercourse with others' wife 
have to embrace Salmall with hot nails. 

iwi f^rror 3 ^11 

The dvijas and their teachers have to bear a 
burden of boulders who do study from 
preceptors but offer them a seat lower than 
their own. 


fortjK i ft grrftfun 

The rudes discharging urine, phlegm and 
night-soil on water are thrown in Vinmutra 
hell filled with the stench night-soil and pus. 



Tfwt ^ wrorfir iifdpyri:ii 33 n 

The fools who eat themselves the food 
offered for guests on the occasion of sraddha 
have to eat the flesh of each other after death 
and on rebirth. 


Those persons are thrown down from the 
peak of mountain who abandon the Vedas, 
fire, teacher, wife, father and mother. 




The people who accept food offered on the 
occasions of sraddha by the person married to 
a widow, involved in coition with an 
unmarried girl and by the children so bom are 
compelled to eat insects and ants. 


Hld^ l fd ^PJTPpi 
TIFirat tMMHJS tr WKVUft 


The priests and their clients receiving 
Daksina from Candala and Antyajas have to 


be bom as heavy insects living in caves in 
their re-birth. 


<J8*TOlf¥Hl M<SI4d^4lr«lc(41pH:l 


O monster! The sneaking and bribe 
accepting rudes are thrown into the hell called 
Vrkabhaksa. 


cWT dll 3 II 

to %rr ^ d % fadiPtuiwm i 
qlufeaHtu i l w tsfasfifatrowTii ^ s n 


M^l<U4 f^RTTrilUoll 

The people committing loot of gold, 
murderer of Brahmin, drunkard, cohabiting 
with teacher's wife, snatcher of cow and the 
land, torturers to women and children, vendor 
of soma and Veda, diplomat, untidy, non¬ 
abiding by routine and dvijas who submit 
forged evidence have to dwell in the hell 
called Maharaurava. 


dtddifro& %na 
•dicfcjctKidifro dd:ii>^ii 

dieted dH^TO dd: TOfl 

intidT ft ^d^i i * ? 11 

The above-said sinners have to live ten 
thousand years in each hell known as 
Tamistra, Andhatamistra, Asipatravana, 
Ghatiyantra and Taptakumbha one after 
another in a systematic manner. 

^ TO( %T <Uc|l£JKd4lRdl:l 

^ cii<*>f'iQtrlll'#3ll 

The people ungrateful and condemned by 
the public are thrown by turns in all dreadful 
Raurava hells, about which I have already told 
you. 

ddT ytiuii 3rafl ddi^-d 
dstt PkIuiimPm 
dsiTssgsndt Here f#* 

W TTORT fdddTdJd: I 




58 


Vsimana Purana 


sm ^ ^5 ‘Tift WqTIU^II 

As Janardana in gods, the Himalaya in 
mountains, Sudarsana in weapons, Garuda in 
birds, Anantanaga in serpents and earth in all 
beings is supreme. 

^R^tg TTffT tRj 

g<iRg<s*)g ?n^r*RR:i 

As the Ganges in rivers, lotus in water bom 
flowers, Siva's devotee in daityas, 
Kurujangala in regions and Prthudaka in holy 
place is supreme. 

wg urn 

^5 ^RfTI 

Ht% da^i'cTH Rtt#: 

mr y4Rt(yf*>ni^iu^ii 

As uttaramanasa in reservoirs, Nandana in 
holy forests, abode of Brahma in lokas, Satya 
property in religious deeds. 

3rar: gjggt 
pt wyWi 

dMlsHHmfM fnsratRr: 

fftcfrr ^sf^pi%iuv9ii 

Asvamedha in yajna, son in things worth 
touching, Agastya in ascetics and the Veda in 
Agama scriptures. 

gr^T TJTP% *urt*i 

flQsdigi 

iqg: wr 

firatg 3 # %% cn^.-irs^n 

As Matsya Purana among the Puranas, code 
laid down by Svayambhu among codes, 
Manusmrti among smrtis, Amavasya among 
tithi and donation made on Visuvas (rotation 
of Aries and Libra) among other donations is 
greatest. 


w 3Jcnt5<£ 3 tF 

wig d mf viEhlg ^TtlU^II 

And as the sun in ascetics, moon in 
constellations, ocean in reservoirs, you in 
demon kings and NSgapas in the pas'as making 
inactive is supreme. 

m% viifafiNig for¬ 
age ifter *RTT i 

5^5 wft H j Rg gn# 

And as Sali in paddys, Brahmin in human 
beings, cow in cattle, lion in wild animal, Jati 
in flowers, Kane! in cities, Rambha in women 
and household in asramas' is supreme. 

sUMMI g^J 

TW% 9 T:I 

grit 

irarr w wii mn 

g?tg 3 rart ^iTtii 

sHtg 

ft ^3311^11 

As Kusasthall in Purls, Madhyadesa in all 
countries, mango in fruits, Asoka in buds and 
Pathya in all herbs is supreme. O monster! As 
Kanda in roots, constipation in disease, milk 
in white things and garments in cotton is 
supreme. 

ST-TO T7W MfuTrl^dl 

?T7% gw rerfu 

grs4 ^r&nm^ii 

'Turlg wit ^ntg wtt 

rr^RHT:l 

WHcldt efRBrllH'KII 


Chapter 13 


59 


Expertise in mathematics, Indrajala in 
science, KacamacI in vegetables, salt in 
essences (rasas), tala in tall things, Pampa in 
lotus reservoirs, bear in vanankasa, banyan in 
trees and Mahadeva among scholars are 
supreme. (And) O monster! As- 

tot GUrdcydi ft 

TOT gmuunfM 

5 % % 1 

TOT 'icjl TORT 11 II 

cTSftS fRST: 

TOif Pivira^i 



f^itrT ^cTFRT f gg^lRuci 

^TTyTTOts «<chl feftr: 11H ^ 11 

Parvatl in chaste women, Kapila in cows, 
blue bull in bulls and VaitaranI is supreme 
among all dreadful, difficult and intolerable 
hells, the ungrateful is the most heinous sinner 
among all other sinners. The sins like the 
murder of a Brahmin and cow can be absolved 
when the regrettal prescribed is observed but 
the sin of destroying what is created by a 
friend (gentleman) cannot be absolved even if 
the regrettal observed for as many as several 
crore years (viz. ungrateful man is deed the 
most heinous miscreant and such crime is 
uncompoundable). 

ch4fdm<^t 


1J(^Tt5sgFT:ll 



Chapter 13 


59 


Chapter 13 

Description of Bhuvana-kosa 

*ftrr ^»rghn t feri?m 
>4^41 «i<W gsrag ?ll 


Sukesi said- O hermits! You have described 
the gross painful location of Puskaradvlpa. 
Kindly, tell us now about Jambudvipa. 

wr gswrart ftvimi 

The hermits replied- "Listen to the details 
about Jambudvipa from us. That most 
extended island is divided into nine parts and 
it renders the man with emancipation and 
heavenly abode." 

frqclleldi ^cid1S^|?T:l 

q4^%U|dl ftjlUtJMIty&ffTII $ || 

O demon king- Ilavrta var$a has existed in 
its middle, Bhadrasva var$a at the east and 
Hiranya varsa has existed at its north-east 
direction. 

WWt c^PJT fftrfit 

tr%if W*r%: 

It is said that Kinnara varsa has existed at 

its eastern-south, Bharata varsa at south and 
Hari varsa at its southern-west direction. 

Wloi cj>*)c54: 

T%d<dl ^RT:llMI 

Ketumala varsa has existed at the west, 
Ramyaka varsa at western-north and Kuru 
var§a covered by kalpavrksa at its north 

direction. 

WJT TRJT d44ri gqf: ■HM <*£<*£ I 

yc^ci ^Kd^ii ^ n 
T WJ TJcfUSf T rf\ 

ifai '-rawilirat fafig: gH5ITOT UiMdrlLSIl 
f4n44) T rhclRd diTtHWHHw<Hi:l 
q^d^Kfi ^4 ddfih fr?n^RII4ll 

O Salakatamkata (monster)! These nine are 
the holy and attractive varsa. Besides Bharata 
varsa there is no fear of death and old age as 
also yugavastha in all the eight varsas. 
Success pouring with pleasure in abundance 
and that too without efforts is achieved there. 
There is no discrimination as best, medium 




60 


Vamana Purina 


and mean (or uttama, madhyama and adham) 
and reversion anyway. O monster! There are 
nine isles in this Bharata varsa. All these isles 
are surrounded by oceans and mutually 
inaccessible. 

«hkhR<ii: gf sFTRnsj gngrgi 

iref^xn^ii ^ n 
giggigroi 

3R f ggggtgf thl: g P Rti<jd :ll *o ll 

fURnsg: MRisilldl gl^TR:l 

The names given to these nine isles are- 
Indradvipa, Kaseruman, Tamravarna, 
Gabhastiman, Nagadvipa, Kataha, Sirhhala 
and Varuna. The ninth dvipa known as 
Kumara is surrounded by the sea and extended 
from south to north side. 

gfsi^ ggn: TPTrll HU 

3TRTT ^PRcTT ^tchiwfit gtxRl 

0 warrior! Kirata live at the east, Yavana at 
the west, Andhra at south and Turuska people 
live at the northern border of this Bharata 
varsa. 

grfftr: gwNPrcT:i 

wok^snlHST wt gig gri 

In the interior of this island, there live the 
Brahmanas, Ksatriyas, Vaisyas and Sudras. 
All of them are having purity through the 
activities like yajna, war, commerce etc. Their 
behaviour, attainment of material and 
metaphysical success and evil as also good 
take place through these activities. 

g^ 3 l g?Hi: w* ^PTT^ni^T:ii $*11 

Rnsssr MiRgi'5«sr gmg g*w5dr:i 

There are seven prominent mountains in 
total in this varsa. These are- Mahendra, 
Malaya, Sahya, SutkimSn, Rk§a, Vindhya and 
Pariyatra. 1 


1. This is the western portion of the modem 
Vindhya Range, west of Bhopal, as appears from 


giaigiRi g:ii ?mi 

Idwiti^iRiuii twt fopiT: figm:i 

There are other mountains several lakhs in 
number in their codicil and these have 
extended, high, attractive and beautiful peaks. 

«hi<m£Hsj g^grt <^<w<*t:ii ^11 

gidt^JT! ■ftgra;: gTggroii 

HHlPlRwuil <ild^HNof :ll ^>11 

d'wig-d: tdd4d«I II 

ffntn-dfyddxi: ' ^dW tll ^11 

sjmgg: ctvfgfiuicb: ^wts^rsfg g^gT:i 

Here are Kolahala, Vaibhraja, Mandara, 
Durdara, Vatamdhama, Vaidyuta, Mainaka, 
Sarasa, Tungaprastha, Nagagiri, Govardhana, 
Ujjayana, Puspagiri, Arbuda, Raivata, 
R^yamuka, Gomanta, Citrakuta, K|tasmara, 
Sriparvata, Konkana and several hundred 
other mountains too. 

Mfirsn gnw gnm: 11«11 

h gftRt rR^bi gr: gtggtf Rmmi 

Here are compact districts divided into 
Aryas and Mlecchas. Listen carefully to the 
names of the rivers whose water is used for 
drinking purpose by them. 

M^SMI cblfcKl g ^<ugd1lRo|| 

glHT fadgR l ddl f^:l 

gftT smrat g gpraft t^tii ? y\ 

gtggt fggrgr ^ «n§gr ht ^girli 

Rr.-gKT gqgggf Rrer g ftfyicfl g gpreni ?? 11 

Trrg§j ggftfltgT %gggggfg:^RiT:i 

These rivers emanating from the great 
Himalaya are- Sarasvatl, PancarQpa, Kalindl, 
Hiranavatl, Satradru, Candrika, Nila, Vitasta, 
Aravatl, Kuhu, Madhura, Hararavl, Uslra, 
DhatukI, Rasa, Gomatl, Dhutapapa, Bahuda, 
Drsadvatl, Niscira, GandakI, Citra, KausikI, 
Vadhusara, Sarayu and Lauhitya. 


the rivers which rise in it. (Prof. H.H. Wilson, 
Visnu Purflna Chap. II, verses 19-20) 



Chapter 13 


61 


M«ltai ^ MIcHI rf *n?t cKITI 

Wt x rfucldl f ^ir^VH £upEqftHH*ll 

fen T^rr qi Rdidhg gi: TgriT: i 

The rivers emanating from Pariyatra 
mountain are- Vedasmrti, VedasinI, VrtraghnI, 
Sindhu, Parnasa, NandinI, PavanI, Mahl, Para, 
Carmanvatl, Lupl, Vidisa, Venimatl, Ksipra 
and AvantT. 

^TtUTT'^Hd! ^fTOTferril?MI 

w flra^r % ctfcfrbll 

^ a><dRu ft i y n fe i cfe iii^^n 

fgujH^Vf t fewr e^puddli 

rlMr gf:ll 3^11 

^m<«^di w traT^rr ctHjdifiMli 

The rivers emanating from Rksa mountain 
are- Mahanada, Sona, Narmada, Surasa, Krpa, 
Mandakinl, Dasarna, Citrakuta, Apavahika, 
Citrotpala, Tamasa, Karamoda, Pisacika, 
Pippalasronl, VipSs'a, Vanjulavati, Satsantaja, 
Suktimatl, Manjistha, Krttima, Vasu and 
Balavahinl. 

f?RT WTOTTf flpft 

%UTT IdiuH ^ gig&nll 

cdRi|<rT( rWTII 9 II 

RHWWIdM^dUS ^TST: yutJ'ddT: ^pT:l 

The rivers having pure water and emanating 
from Vindhya mountain are- Siva, Payosnl, 
Nirvindhya, Tapi, Nisadhavatl, Vena, 
Vaitaranl, Sinibahu, KumudvatT, Toya, Reva, 
Mahagaurl, Durgandha and Vasila. 

MKicrO tfltmfl -pan %w ufUdln 3 o n 
(dvm^ i wt *i^R^ wi 

^#Rt ^ enftfrfl <*>vTC*HIII 3 ^11 
TJrngifq- HfRU: *t#MKfaPnfc!I:l 

The mahanadis flowing down from the root 
of Sahya Parvata are- Godavari, Bhlmarathl, 
Kfsna, Vena, Sarasvatl, Tungabhadra, 
Suprayoga, Vahya, KaverT, Dugdhoda, NalinI, 
Reva, Varisena and Kalasvana. 


ftdqhrfl dMJMuTf q^ptT ^Wfld tltll^ll 
^pfl ri ^|{rhgdl'MciiR?yqi:i 

The rivers coming down from Suktiman 
mountain are- Krtamala, TamraparnI, Varijula, 
Utpalavati, SunI and Sudama. 

gtniT: ITT^I: MNyyiiHiwnn^ii 

Hctf: WTTfrtfh?r:l 

All these rivers are holy, competent to 
absolve evils, mothers of this universe and 
wives of the ocean. 

3RTT: WITII^^II 

4KR>IHcl^iaWI: Ml^efc l ^l^W lI 

TJrTT: vWtl ^*TT:ii3mi 

O monster! Apart from these prominent 
rivers, there are several small rivers also. Out 
of them some having water throughout the 
year whole a few among them flow only 
during the rainy season. The residents of north 
and madhya countries drink the water of these 
river without any reservation. 

um: fevffu^nsj 

ehifVi<Wl 

f3RT: 7T95T q«R«hWqii.J 

Rtfor MWbivitoi armlrr: vn^Hd>i:i 
4tigt*i ■cudmqnar 3iroftT: <*ivwly<i:ii^n 
3TOTFfm<l9T ^51: WPJ1ST +ttl<td>l:l 
7TPSIRI W*«hl: 11 3 6 11 

Vlldst^l MKIetd’H^Tcbl : I 

^f5Rn: yfa mi ¥$<g«*tift ^1 

chIMti'Jil q<itli£ll^-H)fchd>l: II 'i O II 

<5|SJT dltadVri-.l 

3H^frT: WtST3fT: TOrH13g^ltgrr:llt{^l 
WIctcbKtu^chl: Wl 

faildHi ^ ^TRT^r:ir^^ll 
cTTCRTT: ^mif MUl'chKiWII 



62 


VSmana Purana 


fj^RTT: ^chH^ui^u^MKI: 

mu^oui: tntngtw ^tniwiRnn 


The classes of people living in Madhyadesa 
are- Matsya, Kusatta, Kuni, Kundala, Pancala, 
Kasl, Kos'ala, Vj-ka, Sahara, Kaublra, 
Bhulinga, Saka and Masaka, Vahllka, 
Vatadhana, Ahlra, Kalatoyaka, Aparanta, 
Sudra, Pallava, Khetaka, Gandhara, Yavana, 
Sindhu, Sauvlra, Madraka, Satadrava, 
Lalittha, Paravata, Musaka, Mathara, 

Udakadhara, Kaikeya, Dasana, Ksatriya, 
Prativais'ya are the families of Vaisya and 
Sudras; Kamboja, Darada, Barbara, 

Angalaukika, Vena, Tusara, Bahudha, 

Bahyatodara, Atreya, Bharadvaja, Prasthala, 
Daseraka, Lampaka, Tavaka, Rama, Sudika, 
Tarigana, Aurasa, Alimadra are the castes of 
Kiratas and the castes as- Tamasa, 
Kramamarga, Suparsva, Pundraka, Kuluta, 
Kuhuka, Uma, Tunipada, Kukuta, Mandavya 
and Malaviya are the residents of uttarapatha 
(Uttara Khanda). 


ott gi^fT M'micfT «r<?idRicBi:i 
inptrRT: 


The districts at east are- Ariga, Bariga, 
Mudgarava, Antargiri, Bahirgiri, Prav ariga, 
Barigeya, Marhsada, Baladantika, 
Brahmottara, Pravijaya, Bhargava, 
Kesabarbara, Pragjyotisa, Sudra, Videha, 
Tamralihtaka, Mala, Magadha and Gonanda. 

MtlfTgT rfteT: TT^RTI 

RFTTTfT 

OTffftT: 3TRtHTT: TraW^II^II 

Tftfw: ^ifknicr *frncr4Fn:n - * < ui 

^ftrar: <sn*sn: hh<er’<$(:i 


O monster! The district in south are- 
Pundra, Kerala, Cauda, Kulya, Jatusa, 
Musikada, Kumarada, Mahasaka, Maharastra, 
Mahisika, Kalinga, Abhlra, Naislka, Aranya, 
Sahara, Balindhya, Vindhyamauleya, 

Vaidarbha, Dandaka, Paurika, S&rika, 
Asmaka, Bhogavardhana, Vaisika, Kundala, 
Andhra, Udbhid and Nalakaraka. 


^U«hi «JlfwWI W1 

v \\\ 

HIKfchMI: ^$51:1 

$kri MlijHiHivii fkdl 3RT:IIV3II 


The residents of west districts are- 
Surparaka, Karivana, Durga, Talikata, Pullya, 
SasinTla, Tapasa, Tamasa, Karaskara, Rami, 
Nasikya, Antara, Narmada, Bharakaccha, 
Maheya, Sarasvata, Vatslya, Surastra, 
Avantya and Arbuda. 


3rTR0lf ■'TtHT: 

ckjTRT: tw: tsrf^irerari 





O Sukesi! The districts located at lower 
Vindhya are- Karusa, Aikalavya, Mekala, 
Utkala, Uttamarna, Das'ama, Bhoja, 
Kiihkavara, Tosala, Kosala, Traipura, Aillika, 
Turusa, Tumbara, Vahana, Naisadha, Anupa, 
Tundikera, Vltahotra and Avantl. 


rui^ui j»>wndyiii : 


We shall now describe the names of 
countries situated on the mountains. These 
are- Nirahara, Hahsamarga, Kupatlia, 
Tangana, Khasa, Kuthapravarana, Uma, 



Chapter 14 


63 


Punya, Huhuka, Trigarta, Kirata, Tomara and 
Sisiradrika. 

O monster! We have described in detail 
about these countries falling under the 
territory of Kumaradvlpa. We shall now give 
a true account of the religions prevalent in 
these countries. Listen to it carefully. 




jnrar?its«Trcr:n 



Chapter 14 


63 


Chapter 14 

Description of Teachings of Religion 

3#HT ^Tlf^R: WT: I 

aisGrfnti g ^ erosr wWii 
cT^TTfi TT^nr&g snrfs^ wsfaftfa.i 
$Kg|UIWrfi( ■xJHtWKradfHill ? it 

The hermits said- O demon king! The 
religion consisting of ten parts (arigas) i.e. 
non-violence, truthfulness, asatya (afraid of 
telling a lie), donation, forgiveness, control 
over senses (dama), sama, generosity, purity 
(sauca) and penance has been prescribed for 
all people. A provision of four asramas has 
been made for the Brahmanas. 

fawnri ^TIjJTRSn^t faVKI^ cTOteHTI 

T ^ gfa: ufinra^il 3II 

Sukes'i said- O austere hermits! Describe in 
detail the provision of four as'ramas for the 
Brahmanas. My curiosity is increasing 
manifold and I am still unsatiated. 

uuHtigFdiO 

m spifow w sbszrr f^imimi 


The hermit said- "The celibate should live 
at the residence of the preceptor when thread 
ceremony has been duly performed. His 
religion prescribed there are being explained 
by me now. Please, listen to it carefully. 

srtffuT TTfaYrr: 

ll^II 

(This religion is) to do perseverance, serve 
the fire (i.e. participate in offering), to bathe 
daily, to go out for alms, to offer the food first 
to the preceptor and then he should take when 
allowed by him. Prepared always to act on 
instructions given by the preceptor, to develop 
love duly in the heart of the preceptor, to read 
with mind in concentration when called by the 
preceptor. 

Trg> $ ucMMisfq ^wiim jj<ijJ<siuti 
arprat eft cRT:nvan 



SHWiapj croft #5^l5ScqT: II 6 II 

After completion of study in one, two or all 
the Vedas under the guidance of the preceptor, 
he should offer daksina (fee) for teaching. 
Then, those desirous of household life should 
enter into it or resort to voluntarily 
Vanaprastha or reclusion with the permission 
of that preceptor. 

utl'tf? fg^f Pisidqi 

dr^dl f^FTTII li 

Or he should determine to live with the 
preceptor throughout his life and observe 
Naisthika Brahmacarya till he breathes his 
last. (If so desired) he should live with the son 
of the preceptor if he is dead or with any 
disciple for the lack of his son. 

^fcl %5T: 'HicictxUtx’II || 

O Salakatarikata! He should live always in 



64 


VSmana Pur&na 


celibacy and give up ego forever. The dvija 
living under strict compliance of these rules, 
conquers the death itself 

sT^Hi^rsrr qpftgre r r ftwrn un 

w«h4un ?R <n«dl 

y<rarud) H^r-.u u n 

O monster! After being liberated from 
there, one should solemnise marriage with a 
virgin bom in a gotra/clan other than his own. 
The dvija observing courtesy should earn 
wealth through functions executed by his own 
industry and satiate duly with keen devotion 
the Pitfs, gods and guests. 

%ii ^ ii 

Sukes'i said- O great resolute! You have 
described etiquette which I have understood. I 
want to listen now to its characteristics from 
you. Please, describe those characteristics. 

H8TUT rTRI g^lMW^OpM fHVIItftll WII 

The hermit said- O monster! Listen to the 
characteristics of etiquette/courtesy already 
described by us. 

^ W tRjT WII ^ II 

The household should always observe 
etiquette in his life. The man without courtesy 
cannot see welfare in this material and 
metaphysical world (after death). 

fFSTRt T ^1 

ira^ii kii 

The yajiia, donation and penance 
made/observed by a man contravening 
etiquette never become benevolent. 

pra# f| gwt % 

«<WK 3iraTTt ^(rttyuiH,!! ^311 


The man without etiquette does not feel 
pleasure in the material and metaphysical 
world. One should, therefore, always 
endeavour towards observing etiquette. 
Etiquette decays the evils adhered to the 
personality. 


et ^ ii 


0 monster! We, now talk about the features 
of that etiquette. If you wish any good, then 
listen to the etiquette with concentration. 


snrfs^T TJFT tlHHW VIH3T: 

jut xf gn*T; I 

31# 4KMIWRS: ^fvi< 

0 Sukesi! Its root is the religion, wealth is 
one of its branches Kama is its flower and 
emancipation is its fruit. The man who has 
taken care of such and etiquette tree, always 
enjoys pleasure (punya) in his life. 


wffrai ttyrlita grat ^<kc|l^«mfdfel^:ll 

He should first recollect the images of great 
gods and hermits and chant the morning 
prayer as propounded by lord Mahadeva. 


ft> Up; Tl^ftlt H^lrHHII 

twit) qtMcHtgif p# Tjnra^m^ii ? %\\ 

Sukes'i said- What is the prayer propounded 
by god Sankara worth chanting at dawn 

capable to absolve all sins of the people. 

3SJ: tSPTcfT ^M^ld 6<jRd*t,l 

The hermit said- O demon king! Listen to 
morning pray propounded by Mahadeva. The 
man is absolved from all evils by listening to 
recollecting and reading it. 

WT 

WJ: 71# 3*ejl 



Chapter 14 


65 


w rijsir 

Rff rr ^idH. 11 ? 3 n 

May lord Brahma, Vi?nu, Sankara, Surya, 
CandramS, Mars, Mercury, Jupiter, Venus and 
Saturn bless me with a fine morning! 

tppIfaB: RRpffRST 

gfr: ffTRR: RiftRR:l 

W Rflfa^R R l 3Fjpr 

f^R^RR gynwH.ii'R^ii 

May Bhfgu, Vasi?tha, Kratu, Arigira, 
Manu, Pulastya, Pulaha, Gautama, Raibhya, 
Marfci, Cyavana and Rbhu hermits bless me 
with a fine morning. 

RR<$HK: RRR>: RR^R: 

RRIRRtSRRjfTftffpft R 

RR ^RR; RR <«ldHlsJ 

fi^RJ R^ RR ^tTRIRRU ?qil 

May Sanatkumara, Sanaka, Sanandana, 
Sanatana, Asuri, Pingala, seven voices and all 
the seven nether worlds bless me with a fine 
morning. 

RRRT RTRTRTOTSSR: 

Tg^ 3 lT;l 

RR: R?RT r|r 

R^ RR ^HRIdHIl ? * II 

May the earth with smell, water with liquid, 
wind with touch, fire with flame, ether with 
word and Mahatatva bless me with a fine 
morning. 

RHinfcn: RH fHRHTSJ 
RR&fr j&RRRS! RRI 

*JRRR: RR R&R cRtcRT 

R^RJ Rf RR ^IRIrfRII ?V 9 II 

May the seven seas, seven pioneer 
mountains, seven hermits, seven supreme 
islands and the earth etc. seven worlds (lokas) 
render me with a fine morning. 

KRTR RTR RfRR 

*J^RRI RRRRI 


^f'WHHIV^SRR ^HRTri 

R^R RrR RRRfRRTRI^II ? 6 II 

One should read, recollect or listen to this 
holiest morning prayer. O innocent! (when it 
is done) the nightmare is decayed and one 
obtains a fine morning. 

RR: RflMW fqfcR T ^ R 

qif RRltf R %TR '5FRIRI 

R^ RRlrRiffeiR % Ri^lR <? II 

He should then give thought to religion and 
wealth (essence) and go for defection with the 
name of Hari on his lips after leaving the bed. 

R ^RRtRT?rniR%RPf 

R RRRftf R RjptJ8r R| 

fRfRRtRftfRRtR Rtt 

^erf RR RRl&Rt RTH.II 3 ° II 

Do not defecate on the route of the cow, 
gods (temple), Brahmana and fire, highways 
and roundabouts, in cowpen and facing east or 
west direction. 

RRR| 

^ RR Mlfuirlbl R^RI 
RRtRRt: RR R^R RTRRT- 

f^R&KT IfRRl^RII^^I 

He should then take soil for attaining purity 
and smear the anus thrice, left palm seven 
time, ten times on both palms and once on the 
penis. (Then it should be washed with clean 
water after due rubbing). 

fafcRR #EfraRRTRRF^:l 
RRRlR^cr % RRT 

WT RRTRTTfRRT R^ll^ll 

O monster! An enlightened man should not 
take clay from the bottom of a reservoir, mice 
burrow residual from that used by others and 
from the home side. It should be taken from 
the termite. 





66 


V&mana Purina 


*ji% ftfnfay:i 

f?TI^ MR<j^ rT fe.-ii 3311 

The learned person first washes his feet 
then sit facing north or east and washes the 
mouth twice with water. He should then do 
acamana with the water without froth. 


rfiT: ^rtsllft f?TT: ^fijt 

wzngqnfhr cTrT: tfciruri 

tWT wii 3*11 

He should then touch his senses and the 
head. Thereafter, he should clean hair, teeth 
and after a look at the mirror, then he should 
observe sandhya. 


t?*?TT m 

tttht trt^r 
ST ^T55cWT ^pTFTT 


A man definitely achieves success on the 
mission duly proposed when he goes out from 
home after a complete or brief bath, obeisance 
offered to Pitrs and gods with water and 
things used in worship are duly touched. 


c$t yfi$ssl<?cjw 
«lj wot 

nMi Rg $n?ptrav2ran§fii3^ii 

MNTlfuT sr 

ST 

cRT^gn^f ^3 l fd SP$:ll3^ll 


One should observe his respective dharma 
(deed) after giving a touch with hand to durva, 
curd, ghee, a pitcher full of water, cow with a 
calf, bull, gold, clay, cowdung, mark of 
svastika, aksata (rice), laja, honey, virgin of a 


Brahmana, beautiful white flower, fire, sandal, 
sun ball and pipala. 

cJviyfyiB fcraifasT 

HlftrilHm ^T ST 

^Tlfi^T %TI 
f^gf ST 


^ 1 STTW5 ^ f^k'l 3 * II 

One should not abandon the religion (law) 
prevalent in the country, the family and gotra. 
He should earn wealth even by practising the 
professions that do not infringe upon his 
religion. One should never deliver an untrue 
statement, a sentence not permissible in 
Agama scripture and in harsh ways. 

TisqTCJ cTHf TJTif f^TT ST 

Tlctff TRravTTf I 



0 chivalrous! One should not do 
intercourse in the evening and at the day time. 
Coition with other's wife in all yonis, on the 
land without home, with a woman in her 
menstruation cycle and in the water. 


^TT 3R ^ MyriRUI^I 
^ ehT$oift fgTT 


A household (grhastha) should not go 
anywhere without purpose, not give futile 
donation, not slaughter and animal and should 
not develop close contact with women. 





fOTTT^pr: TTP^lfa WcR •Hcfcifai ^ii^ii 


Routine affairs are impeded on purposeless 
movements, futile donation causes loss of 
money and the man slaughtering an animal 
without any strong and rational purpose is 
stuck to evils that lead to the hell. 



Chapter 14 


67 


4idwii ziftrfrmm ^nn^i 

^cTHt tr «jg l l^Uqf<ag l ^ ll^^ll 

The children have to bear insults inflicted 
by society when their father develops illicit 
relations with women; it increases fear of 
having hybrid bom and fear of humiliation 
from the society too. 

tn^g - M«IW TJr^lU^II 

An enlightened man should not be 
entangled with other's money and wives as 
other's money throws into hell and other’s 
wife becomes a cause for death. 

w?f wm fenfot ii^mi 

One should not see other's wife naked, nor 
talk to the smugglers and nor touch, converse 
with or even see at menstrual state any 
women. 

<rar uiwngsj aot 

One should not sit at the same seat with his 
sister and other's wife. Similarly, he should 
not sit at the same seat with his mother and 
daughter too. 

1 $ 7FTt ^ ?i<4ld 55^RRI 

One should not bathe and sleep naked. One 
should not walk naked. 

TrT: TTUfr^RTFfl 

v ftxKnj ; 3nn^ n 

Give up broken seat and utensil even from a 
distance. He should not do massage on tithis 
like Pratipada, SasthI and EkadasI, not shave 
on Cathurth!, NavamI and Caturdas'I (Rikta) 
tithis and not eat meat on Jaya (i.e. Trtlya, 
A§taml and Trayodasi) tithis. 


^TT«Tfj-q^ 1 t! 

Traffhf 

Should not do coitus on Puma (PancamI, 
DasamI and Purnima) and should do all these 
functions on Bhadra (Dvitlya, SaptamI and 
Dvadas!) tithis. Massage on Sunday and 
Tuesday, shave on Friday, meat on Saturday 
and coition with wife on Wednesday is 
prohibited. The rest of days are good for all 
other works. 

fctyfTWIWfaf'JlrTJ ctsriS^II H o || 

rfi ipt rtct 

stfM^urfiRH^THrcji 

Massage on Citra, Hasta and Sravana 
constellations, shave on Visakha and Abhijita 
constellation, eating of flesh on Mula, 
Mrgasira and Bhadrapada constellation and 
coition with wife on three uttaras (i.e. 
uttaraphalgunl, uttarasadha and uttarabhadra- 
pada) should be avoided. 

7<RtT xnWi ?ll 

T3? xi 3%urnprr 

^ ^ UdMlufa #3Rty^| 

O demon king! Slumbering with head 
facing uttara and west is always prohibited 
and meal should not be taken while facing 
south and the west. 

cfcUc-lti 

feniira; gift ^ ? 11 

cttHtft yrRrTf 

yi*44 % arn^ tjst: i 

Pradaksina (circular walking in obeisance) 
of temple, Caityataru (respectable trees), 



68 


Vamana Pur&pa 


roundabout, person more intelligent than him 
and preceptor should be made. 

?rpr^i 

One should first sprinkle water on head 
while bathing. Bath at night without any 
strong reason and besides eclipse period, 
death of any near and dear ones and entrance 
of moon in constellation of birth should not be 
taken. 

TTRTl 1 9)?Tlf^pld infaH^XII 
AeuwmfuMi g 
■FncTt f^Hn^ntx^ri 

O demon king! One should not touch an 
anointed body, should not shake hair 
immediately after a bath and the hands and 
body should not be dried with a towel after 
bath. 

aRFteTCT *IHPRT focirHTT: 

Kfafil'jTRTOS'l 

One should settle in a state where a just 
king is ruling where tolerant, just and non- 
envious people are loving and where peasants 
and medicines are available in abundance. 

'■wiu'rj ^irt gftg® 

ftwqji h ^ ii 

W f^ira^ii v'sn 

Wise people should give up a country 
where the king inflicts rigorous punishment 
but his position is weak, where the pubic 
always celebrate the festivities, where people 


are mutually envious and intend to conquer or 
put down one another. 


3>g: 

■m wrf Mg i g r ^l w 

q'&tej v g>grf^nu^ sra^im^ii 

The hermits said- O brave king! We will 
describe the prohibited things as also the 
things worth eating for the religion-abiding 
people. 

differ 

sr^T^Et: feuRT: •q^RTRisamm^ it 

The food cooked in oil, ghee etc. fatty 
matters even if stale and kept for longer hours 
and the rice and milk and milk products i.e. 
curd, ghee etc* even if stale and kept for 
longer hours are eatable. 

’TfelT RifaT 

%RTTfT -qjrara^ll ^ o || 

The rabbit, porcupine, godha (goha), 
s'vavidha (particular animal), fish, tortoise and 
pulses have been described by Manu as 
eatables. 


Mfiirafel3lc||dHi di-y^libri^ rtl 

fewwii ^ 5 *11 

V^tT I ^^UlH T R ■R^tPIT ^ yrcRTTqj 
el^HHIMVlMlUim^qi ^ItWlll^ll 


Water purifies gems, pearls, coral, precious 
stones, stones and wooden pots, the straws, 
roots and medicines, the surpa-dhanya, hide of 
deer, ready-made garments and all clothes 
made up of tree bark. 


«MMfRl<bMi StellOli WifFfWpllll^ll 


The clothes bearing stains of oil or ghee etc. 
are purified by hot water and by rubbing them 
with a cake of sesamum oil while clothes 
made of cotton are cleaned with ash. 


ip: UT^T ’MlUll-li q-tRIHI ^*11 



Chapter 14 


69 


Ivory, bone and horns are cleaned by 
cutting (scratching). Clay pots are cleaned 
when baked on furnace again. 

cktwst: <wri 

The food obtained in alms, the hand of 
craftsmen, saleable commodity, the face of a 
female, the commodity brought from a distant 
place (i.e. commodity in transit), alien things 
and the things made by servants are always 
pure. 

fcHMldH^cbl-dRct pltjl 

A topic duly explained, old (product), small 
and developed through several processes 
applied, the deed performed by children 
(babies) and old people are always pure. 

q rf i g yft famuli *<iHraTiffo^r:ii^ii 

The ladies having milk-feeding sons in 
workshop, inner-cell (antargfha) and fire place 
(furnace), the drop of spit from the mouth of 
learned Brahmanas and hot water drops are 
always pure. 

The land is cleaned when excavated, fire 
blazed, broomed, cattle grazed, smeared, 
scratched and irrigated and the home is 
cleaned by sweeping and offering pray to god. 

In order to clean hair, insects and flies 
affected and that affected by saliva of a cow; 
clay, water, ash and alkali should be sprinkled 
on the same. 

aftgwu'wii $iTfrr jnpfarat:i 

cbi^Hl wltjl Ret+q rtlpao 

Copper vessels are cleaned by acid zinc and 
lead are cleaned by alkali; pots made of 
bronze are cleaned by ash and water; and 


liquids are cleaned when their smaller portion 
is swayed. 

The articles having impurity when impure 
particles are mixed can be cleaned when 
washed by using clay and water and when 
their odour is removed. Other articles are also 
cleaned when the odour is removed. 

Treraut 3r*t: q gWRfil i 

3JT ■g’Ttrpt ^T:IBS? II 

The udders are cleaned when calf first 
sucks, the fruit dropped by bird from a tree is 
pure, a donkey is pure (sincere) in carrying 
burden and the dog is pure (exert) in chasing 
the animal worth hunting. 

7TTeT: ufa gwft zf\ 

ir reMfl qc^gchfadlPl rtll^ll 

The wind purifies the route, mud, water, 
boat, straw dropped on the path and the lump 
of bricks baked in a furnace. 

£|U||(E|* T^qijwiifakjd «t%i 
snrg^t ^^iBa^n 

If cooked food in one Drona or one Adhaka 
is touched with impure thing, the upper 
portion from it should be removed and thrown 
and water should be sprinkled. on the 
remaining portion. It will certainly purify that 
food. 

^cf yfefSyVdii^qii 

Provision of observing fast for three nights 
has been made when impure food is eaten by 
mistake or inadvertence but no purity is 
possible if such food is taken deliberately. 

Wgr <T^1^1:11^5,11 

One should take a bath for regaining purity 
if a female in her menstruation cycle, a dog, a 
naked person, a female who recently delivered 



70 


Vamana PurSga 


a child, a Candala and people carrying a 
corpse is touched. 

WOT 

31N»4c) <J ftfFti hWIH’WluW)^ rTIHS^II 

One should take a bath with the clothes on 
but purity is regained only when acamana, a 
touch of cow, a glance at the sun is made if a 
dry bone is touched. 

One should not jump over night-soil, blood, 
spit and material used for massage (ubatana). 
Waste thing, night-soil, urine and the water 
once used for washing the feet should be 
thrown out from the home. 

•erafc ^ ^ritva^u 

One should not take a bath without 
extracting out fine palmful of clay from the 
pond dug by other persons. It is always good 
to take a bath in natural lakes, reservoirs and 
rivers. 

fetching 

-Uc'bl'j'JMfcifey ^TffaT cWT ^n^lUoll 

A wise man should not stay untimely in 
garden etc. public places. He should avoid 
from talking with proved rudes and the 
women without husband and sons. 

f^TT f 6 ’Jll 

A men attains purity by gazing at the 
illuminating sun if he touched the rudes who 
criticise gods, pitrs, the scriptures (smrti etc.), 
yajna and the Vedas and conversed with them. 

fru<s3ii 

One should not take food in the residences 
of Sutikas, Sanda, Marjara, Akhu, Svana, 
Kukkuta, Patita, Apaviddha, Nagna and 
Candala etc. mean people. 


grtftdf ^RIT ^ T3^ ^(d*K<l:l 

3t#Jt STtjffWrfl) rfrgtTt fillip II 

Sukesi said- I want to listen to the 
characteristics of Sutikas etc. food in whose 
home is prohibited by you. Please, explain 
them materially. 

sfT?ruTt wnngjcf Ulch^iMMI»ld ! ll 

rn^fl tRltTW 6* II 

The hermit said- When wife of a Brahmana 
has illicit physical relation with another 
Brahmana, both of them are called Sutikas. 
The food at their home, therefore, suffers from 
impurity. 

The man who does not perform havana, 
bath, who does not give donation and who is 
without obeisance to Pitrs and gods is called 
Sanda. 

srat w rPZf?T U3?t flOTl 
1 <HdlvSy^Tbl -qrah: qRd5lfdd:ll 6$U 

Marjara is a man who observes japa, tapa 
and yajna for ostentation and who does 
nothing good for others. 

nfw ^ ^rf?r ^ti 

dMIfCTTl rTWRt 

Akhu is a man who does not enjoy his life, 
give in donation and perform havana in spite 
of being wealthy. The man who eats food at 
his home regains purity when Krcchrvrata is 
observed. 

WTTWRT *T: WQ: U§TTPT 

<rai§: faof&ni iiddii 

The man who does modest partiality for the 
people presented in any assembly is called 
Kukku{a by gods. Food at his home is, 
therefore, also prohibited. 



Chapter 14 


71 


wnf zr: xrorf tmwHi 

3R|trf^ xrf?RT: i|R<*lclftll II 

The man who adopts conversion of religion 
in spite of being there no adversity befallen is 
called Patita by the scholars. 

■ntiTgpn^^if^qfes: Trains on 

Apaviddha is the man who has abandoned 
the gods, the Pitrs, no donation for preceptor 
and who has murdered a cow. Brahman* and 
woman. 

iftt 1 ?TT^f ^eT xT grJ^I 

^ i&fm: foifM ii <? *11 

That gentle man addresses the man as 
Nagna who does not observe the Vedas, 
scriptures and resolutions. Food at his home is 
therefore, prohibited. 

auviidkiKffii xf ^ijjsr tfl&rai:i 

yRtll ' HId ' tre qv lf?l 7T ^q g THt S EPTt X5T=T:II ^ ? II 

A man is addressed as Carulala who does 
not give anything to his dependants (who 
expect and are eligible to receive from him), 
who restricts the donor and who abandons the 
man sheltered. 

mRcUt+i: 

f03T?ft *jsr <ren?r gstgr ^^luui xRgn <^n 

That man should observe Candrayana fast 
for purity if he has taken food at the home of 
such a man who once had eaten at the 
residence of the person abandoned by siblings, 
sages and Brahmanas as also at the residence 
of kunda (viz. the son bom as a result of his 
mother's illicit relation with another man when 
her husband is still living). 

^T:ll ^*11 

Purity is regained when a man observes fast 
as long as three nights if he has taken food in 
the home of a man who does not perform his 
routine and day-to-day needful acts. 


RfrtlW grfoit inft: ^TSRpgi 

1 g ^fqRlchl^: g^oqt%gsnRll^Ml 

It is true that routine is prohibited at the 
time when someone is bom or dead in a 
family but naimittika karma (day-to-day 
affairs) should not be abandoned. 

^ gt %: vm | fqgftafr i 

^ xf ’fhcjpqg:ll , ^ll 

It has been state- 4 by Bhrgu that the father 
should take a bath with clothes on when a son 
is bom and the kith and k,n when someone is 
dead should take a bath with that procedure. 

fare TTfarT g %rt:l 

wts% xig^ «jt wr grefa wp*ii ^vsii 

The persons of homogeneity (sagotra) 
should give Jalanjali for the satiation of dead 
souls (preta) after funeral away from the area 
of the village. They should do Asthi-samcaya 
on the first, fourth or the seventh day. 

3^ -*ixiq:n^m#wif fMtath 

Tirqu^: II 6 II 

There is provision of touching one another 
after Asthi-samcaya so made. The sodaka 
(people falling in fourteen generations of 
genealogy) and sapindaja (people falling 
under seven generations) should observe 
urdhavadaihika-kriya when the days of sodaka 
are over. 

WFt TP3 tRt TRTT^ ^VIRTtgd WII ^ II 

cwiujTh rigf&igi 

^ xRgu o || 

O brave! Sauca of immediate nature takes 
place if death of someone is caused by 
poisoning, hanging, weapon, water, fire and 
falling from high places and when any child, 
sage and recluse is dead or such death is 
caused in a foreign country. This sauca is also 
of four types. The same procedure is followed 
when abortion takes place. Other asauca takes 
full time for purity. 



72 


V3mana Purana 


^fa m uli fo E NHJ 

g?ig Ivuni v^iuii W 

(That sauca of immediate nature) It is 
observed by Brahmanas for a Ahoratra, by 
Ksatriya it is for three days, by Vaisya it is 
observed for six days and Sudra observe if for 
twelve days. 

m: w: fg^rr: gtnf ^ wi a n m ii 

People of all varnas should observe it with 
the difference of ten, twelve, fifteen days and 
one month respectively. 

*<?oyi»cbif^ ferng.i 

q f twiUto i «K|4 fa ah4tW I ;rt :liqo3ii 

Ekodista sraddha should be observed as per 
the procedure prescribed for the purpose of 
satiation of Preta. A man should perform 
Sapindlkarana when period of a year is passed 
since death. 

tfoPT rTPT g?fetr *o*|| 

One should do tarpana (sraddha) as per the 
procedure prescribed in the Vedas on 
Amavasya and Purnima when Preta is turned 
into Pitr. 

ftpl 

-ptm: farft grfo tt^ttii 30 k n 

O monster! One should donate land etc. for 
the purpose of Pitara so that they could enjoy 
pleasure above. 

'(Fagur^ $4 d^fWdin 

The things preferred by the person when he 
was living should be offered to meritorious 
people with a wish of their being abundantly 
available to him after death. 

3{&fcTot||£F3t ford TT^TI 

*wmsi4 ^ii 

One should always do perseverance on 
Tray! (Veda), be a scholar and money should 


be earned by adopting lawful means. 
Arranging yajna as per capacity is also 
prescribed. 

gtnfa qitqr 

drdh^oititvI^H ^ 4)14 *o<£ll 

O monster! A man should execute the 
deeds not deteriorating his soul and there 
should be no scope for doubt while executing 
them. The work so executed should not be in 
the nature worth concealing from greatmen. 

HSWRUtfl W:l 

^ ^RTII *o || 

The man irrespective of being household 
(grhasta) obtains Dharma, Artha and Kama as 
a reward for such conduct and he attains 
welfare in this material and that metaphysical 
world when he is dead. 

efHsnwhsni «nf v^ i 4 l y«w i 4d P ^ ii n<> n 

We have described the best kind of 
grhasthas'rama. We will now describe the 
religion of Vanaprastha. Listen to it carefully. 

31Mrtl4did <|gT HT^t rIMfdHJ 

grWOTTSftt TF^TrtR: yGfrhHU|l{|| 

The wise man should adopt or enter into 
VSnaprastha asrama where grand-son is bom 
and he feels that his body is decaying. 

He should live on wild products there and 
dry up his body by observing penance. He 
should sleep on the ground, observe celibacy 
and do worship of pitara, gods and guests. 

itlufetMcfuiHH ^rardTHsmuiH.1 

He should do havana, take a bath thrice, put 
tree bark on body for clothes and sip the juice 
extracted from the wild fruits. All this is the 
procedure to be followed while in 
Vanaprashta. 



Chapter 15 


73 


foffrre q ft %t^u <<*11 

3Rn3*rerarss?Rt f^rrer mf<w5tfti<iii 

a nra?wra4)itegr wn yiruiyutenn ii «mt 

(The religion for the fourth asrama are) to 
give-up company of people, to observe 
celibacy, to live humbly, to control the senses, 
to live for a short-term at one place, to live 
without activities, to live on alms, control on 
loose temperament, to acquire self-knowledge 
(realisation) and to realise perfectly his soul. 

clrjsf ETRPt 

yufcmfawi ynufayntra ftyremimn 

O monster! We have thus described the 
religion (dharma) of the fourth asrama. Now 
listen to die other religion of the varnas. 

0gw4 ?T dHUW 3f4tS9nn:l 

^forraifu ■*) arrant fffsrra f?u wn 

The Ssramas i.e. Brahmacarya, Gjhastha 
and V&naprastha as also the conducts 
prescribed for Brahmana are also prescribed 
for K$atriyas. 

4«WW i fe?T:l 

* nfowra* i qnrararii <u n 

0 monster! Grhastha and Vanaprastha two 
asramas are provided for Vais'yas and only 
provision of Grhasthasrama is prescribed for 
&udras. 

wrroqffi nranft wmm m u 

One should not abandon the above-said 
religions of varnas in this world because god 
sun is annoyed if these are not followed. 

gicmViW (telbifaejo&ill 

*ratt {^pn^raru ^ ° n 

O monster! When god sun is annoyed, he 
aggravates the diseases and creates 
circumstances to ruin his family (kula). 


rKUTrWUJf 4<W$I*I 

^ f? 

3T: rirU^tllfq ft* % «r4 

TT$ Jlfiztw f^T^T^ II « <11 

One should, therefore, neither give up his 
religion nor be careless for its protection and 
defend his family from destruction. The man 
is cursed by Divakara (sun) if he has 
abandoned his religion. 

jjvnra 33ra 

^f4ePJrl>t yPHl 

JTOPJT 

■gg^fW^i^ntniT: it < ii 

Pulastya said- When preaching is so 
completed, Sukes'i saluted those learned 
hermits and took a flight to his city keeping in 
memory the topics of religion told there. 

y^vi)5S5TO:ii <*n 




Chapter 15 


73 


Chapter 15 

Description of Charcter of Sukesl 

rTrT: tfoly ii foff q y pg rfUqj 

T^RTTSnf^ II *11 

Pulastya said- 0 divine hermit! Sukesi 
called all monsters when he got down in his 
city and told them about the topics on religion. 




w tpfani y-UrHH* 


Non-violence, truthfulness, non-stealing, 
purity, control over senses, donation, 
kindness, forgiveness, celibacy, humility, 



74 


Vamana Purapa 




Chapter 15 


75 


This is the reason why, god sun pleased on 
her penance is not setting and he has 
conquered the moon god. 

5ira&R1 chuTfin <l;|]crfq TT?PJ^Il^sil 

O great hermit! The clients (yajamana) with 
Rtvijas are regularly performing yajha in 
yajnasalas even in the night. 

fgujrt: g>4Pd 

prfvift stara frw sm ^ii 

Mahabhagavata (denotes to lord Visnu) are 
worshipping lord Visnu and other people are 
doing worship of sun, moon, Brahma and 
Siva. 

TTTg f*rqi 

■qf^f Wt W f^TT 

The sensuous people opined that the moon 
has executed a nice work by featuring regular 
and attractive night with moonlight. 



frsqf&r ^:ll ? *11 

mi wr fgjfan wefcmwzT n 
Wtl^T : y i qraangwm j 

Some others opined that we performed the 
worship of lord Visnu, great yogi and discus- 
holder with MahalaksmI during Sravana etc. 
four months. It was done with keen obeisance 
and scented flowers. Sarvakamada 
Asunyasayana Dvitlya falls in this very period 
and the lord has with pleasure provided 
everlasting rest with all luxuries. 

SP^ppgci ^oUT WgtRH ?rf?R: 

KHiitRcM«nwii **11 

ijiN ?rft y^ninmi 

Some others said that goddess RohinI 
definitely has observed strict penance on the 


tithi of Aksay&stamI for recovery of her 
husband moon's health from T.B. She thus 
wants the pleasure of Rudra. As lord Siva has 
pleased her now, her desire is fulfilled. 

gcmrofimt ift: i 
Wrti? rtUTJZJ <RMU3: 

Some other said that the moon has 
worshipped lord Visnu by observing a 
penance integrated. This is the reason, the 
moon is regular (unsplit). 



11*^11 

A few others opined that the moon indeed 
has defended him by worship at the feet of &rl 
Vi§nu, the lord with unique splendour. 

THRTt fcyWKHl 

f^T II 

The moon so illuminated has given defeat 
to the sun and spreading his beams like sun 
for our pleasure. 

yiyngftfcStf: ^ W TJTTII * II 

It is being watched due to the presence of 
several evidences that the sun defeated by the 
moon is not so powerful as before. 

trai gniem y&spn 

ferareiT: fsr^n 3 o u 

These beautiful lotus flowers are blossomed 
and surrounded by the humming 
commonwealth of bees. This scene ipso-facto 
appears as if it is dawn. 

W wtf foUTTlftf faqfclT: '^1*11:1 

mt jrnmr^ii ^ *ii 

As the bouquet of lily has blossomed hence, 
it transpires that the mighty moon has arisen. 

pci TEmroai n* ^rf gra# ^i 

5tP^RT etfo ^prT^p^ii 3^II 

O Narada! God sun began to think on the 
opinions so given by different classes of 
people; that is why these are so different in 



76 


Vamana Purip 


approach and saying just the reverse to the 
reality. 

God sun was engrossed in this thinking and 
saw in concentration that the entire territory of 
three-world has slept in the grip of monsters 
all around. 

^Uetla^KH! rl'JHilSBWfgtnjdlH) 

Pwretgi dwfeRraq tfNfci ti^ii 

Having understood properly the rapid 
progress of monsters and intolerance to their 
splendour, he began to think on an action 
plan. 

As a result of the thorough investigation, he 
concluded that all monsters are enlightened, 
holy by deeds and worship god and 
Brahmanas. Thus, he saw that those are 
religion-abiding. 

^,4wfay 3^11 

The sun god known as the destroyer of 
monsters and analogous to the lion with sharp 
nails of his beams for elephant-like dark 
began to ponder over suitable tricks to destroy 
monsters. 

iraraisr ddPsK Tyrant (<eiwfd:i 

God sun at last came to ask to search out 
loopholes helpful enough to breach their 
religion-abiding nature. Such a shortcoming 
can destroy all religions. 

?rt: afa i fogfa vn-pn 

The sun so annoyed then watched in depth 
that monster city through his beams competent 
in killing the enemy. 


7T STIfTT rR[T ^g: i& g WTu N tt^TII 

ft'MMIUKKpg: #ngu?T$*iig:ii^ll 

That city so gazed at with furious eyes by 
lord sun fell immediately down from the sky 
like a star lost on account of noble deeds 
(punya). 

wtr gt wrazfzu 

•prt yrafa jgg&sftwq ii * <> 11 

Having seen his city so falling 
Salakatankata (Sukesi) chanted the hymn 
"namo bhavaya sarvaya" with a loud voice. 

^11 

All caranas (soothsayers) moving in the sky 
cried when they heard about that commotion 
created by the monsters in pain with these 
words- "Oh! Oh! this Siva's devotee is falling 
down! 

tranum: ?i<f: tpcn^itsoqtr:! 

Omnipresent imperishable Sarva (Sankara) 
heard the cries so made by caranas and began 
to think as to who may be so cruel as to dash 
him down on the earth. 

ttffWfatulH rTr^i 

MiRtd Ti^ragt tRT: 

He came to know very soon that it is sun- 
god who has dashed down that city of 
monster. He was filled with anger. 

The furious lord Siva threw his gaze at sun 
and within no time he fell down on the earth. 


TOiftt rife q r gEflfatl i 
q ffi E WI (>IM(r l d) q vfcrk lUmi 

Dashed from sky, the sun-god began to fall 
like a stone sprung up in the route where void 
has existed (viz. there is absence of air). 


rRTt qigiMhS*: 

ira^n 



Chapter 15 


77 


Then he crossed the route where air has 
existed and now began to fall down from 
space. His body was as white as a flower of 
canker bloom and he was surrounded by 
Kinnaras and Caranas. 

While falling down from space, god sun 
appeared like a half-ripened fruit of Tala tree 
surrounded by monkeys. This is because he 
was surround by Kinnaras and Caranas. 



The sages then approached the sun and 
suggested that for the cause of welfare he 
should fall in the territory belonging to Hari. 



fa 1*711 

Sun while falling speedily asked those 
sages- "Tell me immediately where has that 
holy territory of Hari existed?" 

fS spy 

snm o n 

The sages replied- Listen to us about that 
territory. Presently, it belongs to Vasudva 
(Hari) but it will go to lord Sankara in future. 
This territory of Hari is, extended from 
Yogasayl to Kesava-darsana. It is known as 
Varanasi Puri. 

gu*i mri cjwukR 

When it was heard, god sun cursed by 
Sankara at that time fell down in the middle of 
Varuna and Asl rivers. 

As god sun was anxious due to excessive 
temperature caused to the body as a result of 
lord diva's burning eye-rays, he first took a 
bath in As! and then Varuna river. 


M: f WwU I gri r f?T# l:l 

smwi 


He began to rush from As! to Varuna and 
then Varuna to As! frequently like an 
Alatacalaa due to the burning sensation felt by 
having diva's eye imposed. 

srtoit ^ gmrqfani 

tirfffirsRA wgiRil ^iwot:i 
mil f^nsregnftr 


O Brahmin! O hermit! All "hermits, 
monsters, serpents, vidyadhara, birds, nymphs 
and bhuta-preta on sun's chariot rushed in the 
meantime to the abode of Brahma and 
reported this tragedy. 

■qTERlt ^dtldlcTd: fwi:l 

hht ^im ^ u 

Lord Brahma then visited Mandara 
mountain, an attractive abode of Mahes'vara to 
ask his grace for sun in company of gods. 

wi mi rnmrnti 

He met SulapanI there, pleased him for the 
sake of sun and brought him to Varanasi. 


*rar c[§t g 

3RTIU 





im<sn 


Lord Sankara lifted him up with support of 
hand, addressed him as lola and again seated 
him on the chariot. 


Wat I^TcBt TJGT: 71^7:1 

When sun was again seated on his chariot, 
lord Brahma went to Sukesi and settled him 
again with kith and kin, the subject and city in 
the sky. 

^ o ii 

mrcftzT vftstTKj *r ?i^t: i 



78 


V&mana PurSna 


Brahma returned to his abode known as 
Vairaja just after he re-settled Sukesi in sky, 
embraced lord Sankara and saluted Kesava 
there. 

Titj iJTT ^ 

ft 'wfsrrnftrafi 

fqctichtl ffetFT 

^ ^|[T3' : TrnT5r? , ?t i 11 ^ 711 

O Narada! The sun god during ancient 
period had thus dashed the city of Sukesi 
down on the earth and Mahadeva had thrown 
down the sun on the ground and not burnt him 
by the fire dwelling in his third eye. 


< *TR: ilfrTMKMi^l 

TEctsrgcTT xnft 

tI TlfT: 

Sankara again established sun for shining 
regularly from the earth to the sky and 
Brahma had settled again Sukes'i with his city 
and commune in the sky. 


• ■ sa - 

■^TPT *<<11 




78 


V&mana PurSna 


Chapter 16 

Description of Sleep of Gods & Austerities on 
Dvitiya and Kala$tam! 

3T*3 33T3 

3%n W3F^ STTf ctilfiiRr: Vlfvw Jlf3l 

3imswi3 ffarrot 33*3 3Fjii ’ii 

Narada said- Kindly describe the 
fasts/resolutions you referred to for sensuous 
people about moon for the worship of Sr! Hari 
and Sankara. 

33T3 

*JUp3 3nf3f3: 

3TRRRT3 ?l4*3 ^¥1343 3 3*33:117II 

Pulastya said- O Kalipriya Narada! The 
holy fasts as referred to by sensuous people 


for worship of Mahadeva and lord Kes'ava is 
now being told by me. Listen to these 
carefully. 

33! <3midi 3!3lf3 33?! yWwutiqj 

33! *3fof3 ^?Tt 3*f33ti* fa3: 3*3:11311 

Srlpati Devesa (lord Visnu) slumber on the 
bed of Sesanaga when uttarayana is over and 
full moon of Asadha month comes nearer. 

ufogfr ftpf* 3f^aFP3^rai:i 

33Frt Mwyaifn y^HuyiujjtMtuiimi 

The gods, gandharva, guhyaka and 
devamatas are also asleep when that sovereign 
god is gone to sleep. 

3m *3 Hrf i r g r m qi 

d4*tjsht|<j\ct 3<^brd 3R!%{II q || 

Narada requested- Kindly tell me the 
procedure adopted by the gods including 
Janardana and first start it with Hari. 

33!*<3 3ctl3 

fhfRlfWrl ^cR3$ 33t3*l 

Ii<*l3?3i ufirrWUtl *133 qf*3tW^I3ll 

Pulastya said- O austere hermit! Janardana, 
the ruler of this entire universe, goes to sleep 
on Ekadas'I tithi when the sun enters into the 
zodiac Gemini during the fortnight when the 
moon shines. 

fw3! tlWI 4)Vi=iH.I 
3 * 333 ; ^3 *P33*rgy3 i fe^nvsii 
3*ptt I!3?3t 333: ^jf3:l 

3IW 3*333*3*: *373!%! W!3^IUII 

Subsequent to worship of Sri Kesava with 
sacred thread on shoulder and body of 
Sesanaga as a cot, one should lay 
Pltambaradhara on DvadasT tithi for sleeping 
with due permission of Brahmanas and 
maintaining control on senses as also with 
observing the purity. 

33T3?3t 33: 333: *333 *!3^ ^J**l 

3^3I3T f*WHt f*J**: 3f * 3#ft* ll II 




Chapter 16 


79 


Then on TrayodasI tithi, Kamadeva sleeps 
on a holy cot made up of scented Kadamba 
flowers. 

rljJ&ST rTcTt tJ^T: 

Then there sleep on Caturdas! Yaksas 
(demi-gods) on cots made by the golden lotus 
with quilts and sheets duly spread. 

xt Wfm P ratfa l l ll nn 

On PurnamasT tithi (full moon day) Sankara 
sleeps on the bed of tiger a hide by tying his 
matted hair with another hide. 

HWf Ictcn<h<l Tlf?T THRlfTT *T 

titfawnt T5# *ra?t 3fepiir*HHii U it 

The sun then enters into the zodiac Cancer 
and from this day Daksiinayana in the night 
commences for all gods. 

Jlffafc rWT 
ttft •rafofir vifaRT 

0 innocent! Brahma sleeps on the bed of 
blue lotus on Pratipada tithi guiding people 
the right and fair way. 

fa¥3chnf fertarai gwfarai Tpni 

^rt w?: yraP q fo writ n*rarafar:i 

gnraraft cimsrat trarar gracwraru smi 

<?yi«ii en^Tforci:i 

Q ch l ^V^' r 5 WZfT rill ^|| 

0 Brahmin! Visvakarma sleeps on dvitiya, 
goddess Parvatl on trtlya, Ganesa on caturthl, 
Dharmaraja on pancaml, Skanda on sasthl, 
god sun on saptami, KatyayanI on astaml, 
Laksmi on navaml, the serpents living on air 
sleep on dasaml and Sadhya-ganas on ekadasl. 

sFTTOt 

wjrf Hit wra^n ?v3ii 

O hermit! We have told you the orderly 
manner for slumbering the gods in s'ravana 


etc. months. There comes the rainy season 
when gods are asleep. 

wreiaifh g>4Pd hWiPi ^411 

c||41WJJ igcfl TT^WHRI-. I 

O the great hermit! the particulars of dust 
rode on the peak of mountains and crows start 
building their nests while feminine crows kept 
on sleeping throughout this season due to 
laxity arisen in their womb. 

•treri fozri yrafafa fewtf Tra i l#: II W II 
fertaT w ynn ^ptr 

The tithi in which Visvakarma goes to sleep 
that sacred dvitiya tithi is called as 
AsQnyasayana. 

rTW fd«Jlc|r4 fft ’rjg^TII ? o || 

<PTt TRHJBlt XEc^lfqr 1 

fWlftl ftjTMt TTfgcTT:IR^I 

O hermit! One should on that tithi first 
worship Hari having four arms, Srivatsa mark 
on heart and body on Sesanaga's cot with 
Laksmi by offering fragrance and flowers etc., 
then offer fruits and scents and prayer as 
under- 

W % H$RJT ^ ra 

vraRraroi 

crar 

era iraranfii ? ? u 

O Trivikrama! O Ananta, O Jagannivasa! 
As you never be separated from Laksmi, our 
living should never be void of wife by your 
grace. 

wi % h^?tt ci{?rc^vii 

_^ Nr- C r- V 

W taunt 

7TT^WHr?Tl q WT5J ^TII ? ? 11 

O god! O Varada! O Acyuta! O Isa! 0 lord 
Visnu! As your bed never is void of Laksmi, 



80 


V3mana PurSna 


our household life should never be destroyed 
by virtue of this truth. 

J)U|i2rvi HHI21 *1 5 ^: 3 ^: I 

O divine hermit! subsequent to the prayer 
so made, one should salute again and again 
the gracious god for his pleasure and eat food 
at night without oil and salt mixed. 

32nfpl$Pmi 

The wise man should offer fruit to the 
learned Brahmin by chanting "May Laksmi- 
dhara be gracious to me" on the next day. 

sfr f xnpfrwaw 

sf?TOTf?rf^tra>T:IR^II 

One should observe Caturmasya fast till the 
sun remains on the zodiac Scorpio by 
observing this procedure. 

_v c r- __ _____ \ 

<RT 1JTT: 

O hermit! Then the gods awake in an 
orderly manner. Hari is awakened when the 
sun enters into the zodiac Libra. Kama and 
Siva awake thereafter. 

feforrai 51 

mr dw ctmw tin^n 

Then the icon of Laksmldhara with their 
bed should be donated according to one's own 
capacity on Dvitiya. 

T£T 5OT; ikw tTSPJ^I 

3 *3^ 11 ? % II 

O great hermit! Thus, I have told you about 
the procedure for the first fast. By observing 
it, nobody suffers from the pain of separation 
from his wife throughout his life in this world. 

*nf% W rfSTT 3T "ST 3WTTBM1 ^J3TI 
3 tBT yrfyfrrfk ^TT f thMlgfl qg3TII3 OII 

Similarly, Krsnastam! with Mrgasira 
constellation in the month of Bhadrapada is 
assumed as KSlastaml. 


cR3T 

qqfr 3 <r fsreqwt t^rttii 3 qii 

God Sankara on that tithi sleeps in all lingas 
and resides in the premises where these lingas 
are found. The worship of lord Sankara made 
on his occasion is assumed as integrated. 

<r Rrota i fogpilfr l u i wi 

The learned man should take a bath with a 
mixture of water and cow urine on that tithi. 
He should worship god Sankara by offering 
the flower of thorn apple plant after having 
such a bath. 

O the best Dvija! One should offer Brahmin 
daksina and naivedya and gold with words on 
his lips that "May Virupaksa be gracious to 
me" after offering Dhupa made of gum 
extracted from saffron, honey and ghee as 
naivedya. 

— — AA» . —.. — * f**. _N._ 

TcRT3 ctriNcta TsfmrriJI 

33*31 iT riwy i R f ngfol 

Similarly, one should observe fasts on 
NavamI tithi in Asvina month, take a bath by 
rubbing cowdung on the body, hold control 
over the senses and do worship by offering 
lotus flowers, dhOpa of gum extracted from 
Sarja tree and naivedya of honey and modaka. 

tfUwi ^ 3f$Rn tjfiwi 

He should observe fast on A$taml and offer 
dak$ina mixed with sesamum with the words 
on his lips after a bath that "May I deserve the 
grace of god HiranySksa." 

id&ti rr srhirIi 





Chapter 16 


81 


He should take a milk bath and worship by 
offering the flower of Karavlra. Then dhupa 
of gum from Srlvasa (sarala) tree, naivedya of 
honey and sweet meat (payasa) should be 
offered and with chanting that "May I deserve 
the grace of god Sthanu"; silver with naivedya 
should be given to the Brahmin. 

Tflfa RR TgctTII 3 9. II 

One should observ e fast on AstamI and take 
a curd bath on NavamI in the month of 
Margaslra. Worship with offering Bhadra 
(specific medicine) on this occasion has been 
suggested. 

MR<hHdn iii^oii 
RttSig Mlddl STTST 

The learned man should offer dhupa of gum 
from Sr!vrk$a and naivedya of honey and 
odana and give daksina of Raktas'ali with 
chanting that "salute to Sarva, may you be 
pleased with me." 

^ RR ^3TT ■WMjA: 

sjrct ^ vi^hUi 

Rp c^put ifrtR #oftrt 3rnfft:ir^ ii 
m at JUhlxfofl 

The wise man should take a bath with ghee 
and worship with beautiful flowers of tagara 
in the month of Pausa. Then dhupa of gum 
from madhuka tree and naivedya of honey and 
sa$kuli should be offered and daksina with 
munja (mudga) for the pleasure of Jagadguru 
is given with chanting- O god of gods 
Tryambaka! I salute you. 

f ^rsr nwt uf^pn^ii^^n 

One should take a bath with kusa immersed 
water and do worship with musk in the month 
of Magha. Dhilpa of gum from Kadamba tree 


and naivedya of sesamum and odana should 
then be offered. Daksina consisting of gold 
with milk and cooked rice with words on lips- 
"May Umapati (Sankara) confer grace on me" 
should then be given. 

TITWfl 

MKUIKl feuRPT ebU^obm^ll >Smi 

Thus, provision of Parana (first) after six 
months has been explained. At the end of 
Parana one should perform the bathing of 
Mahadeva in an orderly manner. 

TTfTtrHTOT: 

$hURm sraiwft?! 

dWlcMiyi 

One should smear the icon of Mahadeva 
with gorocana mixed jaggery and pray as- "O 
god! I am a pauper and am sheltered by you. 
Grant me grace and eradicate my agony." 

3TO f^RTTII^II 

m: rr wi^r <src^i 

cgrfxru^dii 

^ ^fsar^ii^n 

O resolute Brahmin! One should then 
observe fast on Krsnastami of Phalguna. He 
should give a bath with pancagavya to the 
icon, offer dhupa of sandal, flower of kunda 
and naivedya of jaggery; and odana with ghee 
in a copper vessel should then be offered. 
Brahmins should be given daksina with 
naivedya and two garments and lord 
Mahadeva should be pleased by chanting 
frequently "Rudra". 

yluiihi TOrT:i 

%qfr^<gg:l 

W *f5: sfuR f qPi^q ii Sill 




82 


V&mana Purana 


frm ^CHMW fRl^5Rmf^T:| 

One should give a bath with gulara- 
immersed water and worship by offering the 
flowers of mandara in the month of Caitra. 
The wise man should then offer dhupa of 
guggula known as Mahisa by duly mixing it 
with ghee and ghee with modaka for the 
pleasure of god. Daksina of deer-hide with 
naivedya is to be given with chanting as- 
"Salute to Natakes'vara." Thus, Devanatha 
should be pleased with sheer obeisance. 

TJyR 

^ 'duiUMlVIVM <*lcd^(d faqf|RTT| 

0 sovereign god! A provision of giving a 
bath with scented flowers and worship of 
Sankara with mango-buds is made in the 
month of VaisSkha. Dhupa of gum from Sarja 
tree mixed with ghee and naivedya of ghee 
and fruit is to be offered. The wise man 
should do japa of Kalaghna Siva and daksina 
of naivedya, sacred thread and water-pot with 
cereal etc. should be given to the expert and 
devoted It rah man a. 


'RR rTTORcfc: TJ5ITS<ijej>^ Wl11 m ^ 11 

w arerett ^raet>K<*tf i 

3[R c^STTtT ^(rbMI^I 
RTR TOR ^SJTt ^VHHIVRim^H 
MluH I U 


A bath with Amalaka water and worship by 
offering mandara flower should be done in the 
month of Jyestha. DhQpa and naivedya of curd 
mixed sattu and ghee should then be offered 
to Trinetra for prosperity in future. One should 
give in daksina an umbrella and a pair of 


shoes with chanting- "O Bhagnetraghna and 
splitter of Pusnas teeth, I salute you" for the 
pleasure of the ruler of this universe. 

3Trcmk tWTim<?ii 

<WTI 

TrqrTT: W: TrgTTT ^T:ll^o|| 

One should give a bath with Sriphala water 
and do worship with the white flowers of 
thorn apple (plant) in the month of Asadha. 
Dhupa of silhaka and naivedya of Pupa mixed 
ghee should then be offered. Daksina of ghee 
mixed barley should then be offered with 
chanting loudly- "O destroyer of Daksa-yanja, 
I salute you.” 


arrant TJTTUt^q RR $ *11 

^ ^ i ^ * 11 

SSTtctf mu'PRT: 

w ^fqRt ^prrq;ii 5 ? n 



A bath is to be given with pearl-immersed 
water (Mrgabhojya) and worship with 
bilvapatras and fruits should be made of 
Mahadeva. Dhupa of Aguru should be 
offered. Then Pupa cooked in ghee, modaka, 
curd, dadhyodana, pulse of urda, fried barley 
and kacantl should be offered as naivedya. 
The wise man subsequent to it should give 
daksina of a white bull, a kapila cow, gold and 
red coloured cloth in daksina and do japa of 
Sankara’s name as Garigadhara. 


TJcj WST uuf 

HlchlRT wi 


Second Parana is done subsequent to these 
next six months. Thus, a man attains to 
everlasting ambitions as stated by Mahesvara 
himself if worshipped Vrsabhadhvaja for a 
year. 


Chapter 17 


73RT T^UT ^ cffiSIT ^ rT^mTII^^II 

O divine hermit! This fast sacrosanct and 
worth fulfilling all desires has been stated by 
Rudra himself. It is the same as stated by him. 
It cannot be even imagined that it shall be 
otherwise. 




Chapter 17 


83 


Chapter 17 

Description of the birth of Mahi$£sura 

tufTT jrsn^:i 

^TTdT Pl'itTlrl fi? ^11 

Pulastya said- O Brahmin! with generation 
of lotus from the navel of lord Vi§nu the 
following things originated from the other 
gods. 

ifa <TTT W iftftT: ^ra^iRll 

A beautiful Kadamba originated on the fore 
portion of Kamadeva's hand. This is the 
reason, why he is pleased when Kadamba 
flower is offered. 

t^tiuuuiyijutifu ttfuT*R^?r ^treii 

O Narada! A banyan tree originated from 
Manibhadra, the king of demi-gods (Yaksas). 
Hence, he has affection for the banyan tree. 

■^TSflrT: 7J tT Tlcfw Tf^RriW 1^^1:11^11 

«6iuil WRTT H <*<151*1:1 

Tsrfrt: ^iRtraf^g^or.imii 

As thorn apple plant was grown on the 
heart of Mahesvara; it is always a favourite of 
his Khadira like Marakatamani originated 
from the middle part of Brahma's body and 
beautiful Kantaki tree originated from the 
body of Vis'vakarma. 


fnfetraT: ^^»J^TW3tFJrTl 

i | u n (g|M^t fWTOt TFsm Rt^ctKch :ll^|| 

Kunda's creeper was grown on the palm of 
Parvati and Sindhuvaraka tree existed in the 
Kumbha region of Ganapati. 

UHI# ^UIIrAl 

PSlas'a and Kr§na Udumbara tree originated 
in the right and upside right (daksinottara) 
collateral parts of the body. Udvejaka-vrksa 
(vasaka adusa) originated from Rudra. 

tkvm T^ar ill 

^Tra^TT: 'jfPTT faR^t FT^tT: 

g^s«rarfn c 

Bandhujlva from Skanda, Asvatha (plpala) 
from sun, Sami from KatyayanI and Bela tree 
was grown on the hand of LaksmI. 

•uhhi 9510 < 9<<<1 oSRrawi 

g# ik <£=if firarfawrn n 

O Brahmin! Sarastamba (sarapata) 
originated from the king serpent (s'esa) and 
white dark Durva was grown on the broad tail 
and back of Vasuki. 

maini ^ upTt 33 ft ^ f T r rg ^ :i 
^nrT| <Isf <fcr4=lqU II 

A tree of Harita candana originated in the 
heart of Sadhyas. Having so originated the 
above trees and creepers, the gods concerned 
do grace on devotees when they are so 
worshipped. 

cKlFt ^Urcivfl ^1 
rTPJt ^lyuilsw ^rn nil 

One should do worship of lord Visnu on 
Sukla EkadasI that fall in that auspicious part 
of the period. It fulfils the inchoate desire of 
any kind during this period. 

armsftfasr ■3'ts4iif^<nicirF5iir(jtcimM:ii nn 

One should worship lord Visnu during the 



84 


Vamana Purana 


pleasant season (Sarada Rtu) which knocks by 
offering leaves, flowers and fruits of different 
fragrance, colour and essence (juice) as also 
the prime medicines. 

^ fftrtT sTH%34o(I ^(1 

eHdlftl fafaenft rfll ^ || 

Ttrrfft f|i 

fftrfirfft ^ fftftsnPi dHUsiudift *nfft am 

4>Vlrild RgMTftl 

dldrMdHK ^*Us|Ug mft Tjft|| ^|| 

He should offer ghee, sesamum, vrihi, 
barley, silver, gold, gem, pearl, coral, different 
kind clothes and things having bitter, salty, 
pungent, sour, astringent tastes regularly for 
the worship of lord Kesava. The home of such 
a devotee avails of the perfection with all 
prosperity when worship with this procedure 
is made for a year. 

fKttWRt ftdft fSdfrs#r I 
■Rift* ft* Rift)* ft*nsTJ3 % dHTTHJI ^ II 

O divine hermit! He should observe fast 
and take a bath on the following day with due 
control over senses so that such a worship 
may run undisturbed throughout the year. 



^ift ^ltrt>ri'*ll fffJTII^II 

There is a provision of massage with white 
mustard or sesamum oil. Padmanabha should 
be given a bath with ghee. O Brahmin! ghee 
should be used for havana and donation, as 
per capacity of the devotee, provided. 

ffft: (IKKIW ^TcP{.l 
tjqftfftfftft gfr ft* RTSrtTC Wfll^ll 

Kesava should then be worshipped from 
feet to the head and offer dhupa of numerous 
kinds. There should be no shortage in offering 
throughout the year (samvatsara). 

fftft q ft q ii^n 


He should worship Jagadguru with gold, 
gems and garments and offer RSga-khandva 
(special sweet), cosya and oblations (havisya) 
as naivedya. 

**: TTfR ftfttf TRRT*T J|<1)J^RI 

frijl l M^g(H^8 M^Ulhbl fiETIRoll 

O great resolute! O great hermit! One 
should do prayer to Padmanabha (Vi?nu) 
subsequent to worship of him. 

**rsR ft tra*ro tram R^r^fti 

qnM<*IMMl^»(u| <cR 3U3T: ^IIR Rll 

O resolute of husband of Laksml! O great 
lord! Salute to you. May our Dharma, Artha 
Kama and Moksa be complete and 
undisturbed. 

rdchlfWOM^R? R&:l 

ft* Rrft* ft??RIR*ll 

O blossomed lotus eyed! As you are perfect 
with all respects, my religion etc. should 
receive perfection by virtue of that truth. 

Tjft UtfcW ^uf iftldHft faftfft[*l:l 

3TTHT5 *Hft<ffgM 3RT 

O Brahmin! One should so observe fast 
throughout the year with due control over the 
senses and by offering all things to god 
regularly. 

f| oTrfi 5 nftjJUlPl ft^tlT: I 

The gods definitely are pleased as a result 
of observing this fast and the four industries 
(viz. Dharma, Artha, Kama and Moksa) of the 
devotee meet to perfection. 

TJ*rf* ft RftrKlf* WRJrKTfft gqfqfa ; | 

irapcip 

I have thus described these fasts to be 
observed by Kami (desirous) people. I will 
now describe this Vaisnava Panjara all 
benevolent for human-beings. 

**1 R^ft ^ TJfT 

jnsjj T$rcar tit iftwft wn rt:ii?^ii 



Chapter 17 


85 


O Govind! I salute you. O Visnu! Please 
defend me at east with Sudarsan discus in 
your hands. I am sheltered under you. 

78^ TTT fejwil tqiH5 TRUt TRTjII^VSH 

O unique in splendour! O Padmanabha! 
defend me at south with KaumodakI mace in 
your hand. O Visnu! I am sheltered under you. 

SHUKiq WP) ^NVdMI 

T^T % fattiil ^RUf *RT:IR<JII 

O the best Purusa! I salute you. Defend me 
at west with Saunanda plough in your hand. O 
Visnu! I have come in your sole shelter. 


tjtrt w W RP(I 


gr R ' ft l i ^ r v T R T Wl W:II^H 

O Pundarlkaksa! Defend me at north with 
your destructive musala. O ruler of this 
universe! I have come to your shelter. 

f _ • . V. 

VllftMKI*! ’ET HKI’M'Ji {Ttl 

T8F flFTRJT ?RUT 7RT: 11 ? 011 

O Hari! Defend me at Isana angle. O great 
defender! 1 salute you. I have come under 
your shelter. 


Rt fgwTt arr^rt zRpggRii^n 


O yajnasukara Visnu! Ensure my defence at 
Agnikona with the great conch-shell 
Pancajanya and conscience giver lotus. 

T^4»ui w W ^pt mti 

felt RT zt TQRcr f^oEpgW i ? ? 11 

O divine feature Nj-simha! Ensure my 
defence at Nairtya angle with Suryasata shield 
and Candramasa sword. 


eNRRTf ipJgT «ftcrRT ehud^qui^l 
yiqoyi -qt ^ rrTsrj ?tii 3 31 

O Asvaslrsa god! Ensure my defence at 
Vayavya angle with VaijayantI garland and 
Srlvatsa ornament around your throat. I salute 
you. 


Ehfoi mwf srerfrgr 5 ri$ti 

Rt t^uPjki RRRt tsRTifarnis'sii 

O victorious Janardana! Ensure my defence 
at the space of riding on Vainateya (garuda). 
O undefeated! I salute you always. 

faviMU? Mtf tst rt <et TRra#ri 
arfRR rrrjwt R^nfa rrIsrj ^113 q 11 

O Akupara (great tortoise) ensure my 
defence at Rasatala by riding on huge-eyed 
Garuda. O Mahamoha! Salute to you. 

T$RET Rt RRRt 

O Purusottama! Defend me by Astapanjara 
in hands, head and joints etc. O god! Salute to 
you. 

^Pl^cTT c^|c| TRgR Tf^| 

grr a i cum-fl f^rPTii^vsn 

WW TIT RR SRcT q^qr§TH. I 
rr? RfiRfrr *r 

O great Brahmin! Lord Sankara (Isa) had 
chanted this Vaisnava Panjara for the defence 
of KatyayanI where she had killed 
Mahisasura, Namara, Raktablja and many 
other enemies of gods. 

gitSTft R 5 RRIRR) RTR RT ^ 

RR* <rh tT RRTSRSTT^ ^icRUZ^I^ ll 3 ^ u 

Narada asked- "Who is KatyayanI named 
by you as the killer of Mahisasura, Raktablja 
and many other enemies of gods?" 

Rsnrft Rf|Rt rir 5# rrr tt:i 

RiSJRft TrH#Kn 34 f RRT: RRR RlcRd:l 
><dfe*d<dTd l d R«l|c<&$H^rM ll , *oH 

O lord! Who is that Mahisa and how was 
his family (clan) known? Who is Raktablja 
and who is the father of Namara? Please, 
highlight your answer as before on this query. 





86 


V£mana Purina 


v3cn^ 

ggri mimxuuvhIhj 
5 »rf *irqran\ ^IU?II 

Pulastya said- "I herewith explain the story 
capable to absolve sons. Please, listen to it. O 
hermit! Durga the great goddess is KatyayanI 
and not any other. 

iJTT 

<xtw2J srarcri 'tprsracftin^ii 

During the ancient period, there were two 
dreadful coercive forces to whole world and 
mighty demon called Rambha and Karambha. 

fwft wn? ^ 11*3 n 

O divine hermit! Those issueless daityas 
observed penance for several years standing in 
the water of Pancanada (five rivers) in order to 
be blessed with a son. 

<F<odNr ^ Mirras jrf?m>r#ii 

Karambha and Rambha were engrossed in 
their effort to please Malavata Yaksa. One 
stood in water while the other was seated 
amid the fire blazed from fire sides 
(Pancagni). 

T33> fqtFT ills^a , l ^recT:l 

rrnin«it yMKid Rhur ^iWniiuMi 

Indra came in disguise as a crocodile, 
pulled the one standing stood in the water by 
foot and killed him under such plan. 

?RTt ijraft v twt: 

Whf Ttfesr <^iW4t*i4<HMilfoil 

Rambha was filled with anger when he saw 
that his brother is dead and prepared to cut his 
head and throw it into fire. 

M: JPJST ^ TfiTHJW^I 

^chiq t gf|FTT Tl^feTlII^Vsll 

3rf3J tjt • 1 IVWI^*«^I 

wcitiliswilagtotiintill 


The fire restricted the demon (Rambha) 
who had caught his hair in one hand and the 
sword as radiant as the sun in the other lifted 
to cut his head. Agni said- O great demon! 
Don't kill you yourself because suicide is a 
heinous sin and bigger than killing another 
person. 

jnsfa% cfct rn ai fi i ^PmdH.1 
RT fyilW 'TBT ^ ^STTIl 15 ^ II 


O chivalrous! Ask me what you want. Don't 
commit suicide because the man so dead 
leaves no record/account behind him. I will 
fulfil your desire. 

TWTf %i 

^%3RTTSfira:l^o|| 

Rambha stopped and requested- "If you 
really are so pleased as to fulfil my desire, I 
ask for a son having more valour than you and 
could conquer the three-worlds. 

-qragji 

M^MHI dPjRcl ftflfelfdftlll ^11 

O Pavaka! May he be invincible by all 
gods, human-beings and daityas. He should be 
mighty as the wind, industries and expert in 
the handling of all weapons and arms. 

Stare jgRndfrci q famfa l 

Rirt vuMwi MRctrid ddts-gr.-ii 

O Brahmin! The fire then replied- "very 
well. This will be as you desired. You will get 
such a son of particular characteristics from a 
woman subjected to your intercourse and love. 

SrfrcjijThl gf|pT ^RcJt ^ftl 

sg MR^iRdHj m^n 

With this assurance of fire god, Rambha 
went to see Malavata Yaksa surrounded by the 
Yaksas. 




T:imtsn 


The Nidhi of those Yaksas was called 
Padma and he used to live there with 
concentration of mind. There were goats, 



Chapter 17 


87 


sheep, horses, buffaloes, elephants and cows 
in abundance. 

dl^c) cRT rRB «TR <;Mcimt«iei:| 

O great austere man! The demon king was 
attracted to the beauty of a three year old 
feminine buffalo (viz. he became sensuous to 
do intercourse). 

*TT UHPIM ^5 cbmil-dt fltftcHll 
WTfh WT ^ ^fddoH5raUc*d:ll^^ll 

That feminine buffalo was also filled with 
appeal and immediately came to the demon. 
As preponderance is always attached with the 
future events, Rambha did intercourse with 
that buffalo. 

wi wraspfcri injinsr 

UIcTIcT wrar 'Wiimvsil 


That feminine buffalo became pregnant. He 
took her, entered into the nether world and 
then reached his residence. 





’’RTrIIII 


His siblings and other kith and kin declared 
him as corrupt and he was then ousted. He, 
therefore, went again to the Yaksa Malavata. 

^TTSfiT ^ uf?RT 

■Rtf Mtdln d^Uti ^UU^H^dMH,H k ^ II 

That beautiful buffalo too went with her 
husband at that sacred and best commune of 
Yaksa. 

e^did^i ^ -g^i 


O hermit! During shelter there, that buffalo 
had delivered a baby-buffalo competent to 
change his body features at will. 




When that buffalo again got the 
reproduction time, any other buffalo seeing 
her rushed to her for intercourse. She anyhow 
defended her chastity and care to the demon. 


d^lfadHIU ^ 5JR5:\ 

cTTST ^ ? II 

When that demon saw another buffalo 
chasing his beloved by lifting up his nose, he 
took out a sword and blew it hard on him. 

fafcSvT^Ul PlMMId WT rfll^ll 

That buffalo too hit at the heart of demon 
by his pointed horns. It pierced the heart of 
demon and he fell down dead. 


w v*hm *i$rmr ?rut 'nwn 

Tf^RTgiI%: msgt P|ell4 Rflt clef:II ^'kll 

That buffalo (she) on .the death of her 
husband sheltered herself under Yaksas for 
protection. Guhyakas at last drove that buffalo 
away and defended that chaste feminine 
buffalo. 


cm) fadiRdi 

PlMMId <Tdt^iitsqaFgtT:ll^mi 


The buffalo (so sensuous) fell down in a 
divine reservoir when Yaksas gave him sharp 
blows. On his death, there appeared a daitya 
from his body. 

rpt fatsuw) 

■q^Riiyru tfd) ^ 

O hermit! That daitya began to live with 
Yaksas and he used to kill the wild animals. 
This mighty and valorous daitya was later 
known as Namara. 



RwiMKlfad: HI Tj Ttirat <t ^V3|| 

Malavata etc. Yaksas then put that demon 
king on pyre for funeral. The feminine buffalo 
too sat on pyre with her husband and thus, 
both of them were burnt into ashes. 




No sooner there appeared a dreadful and 
huge Purusa from the pyre so blazed. He 
drove all Yaksas. 




88 


V&mana Purina 


rT?ft Mf^l: ^ 13^ HgKHdll 
TEn^RTTt % TlUt TWR^P^n * <? II 

He then killed all buffaloes except the son 
of Rambha (who was also a buffalo in physic). 

Hind: c(r?It 

^t ^rara^at ^eii4l^i«i»mbdK nvaoii 

O great hermit! That demon became 
famous as Raktablja later on. He subjugated 
all gods including Indra, Rudra, sun and 
Maruta etc. 

?l#sfg«hwd ^nfr-.i 

All those demons were so influential yet 
Hayari (buffalo) was the supreme, valorous. 
He subjugated Sambara, Taraka etc. 
chivalrous monsters. They all then enthroned 
him. 

vn§ciwmwA:l 

WHifn r^TtilPt Whl- 

&$ST ^ Jllrl4rt5I?|^||V9^|| 

When he could not be defeated by joint 
efforts of fire, sun etc. gods including 
lokapalas, the moon and sun had vacated their 
respective orbits and the religion (dharma) 
was also thrown away from his territory. 

TRHcppfrsSETRT: II ^V9H 



88 


V&mana Purina 


Chapter 18 

Description of Greatness of Goddess 

gRrrasrara 

mug hI^^ui W'jini: 

raraift item w$r i gi n:i 

*pg: g<4<j>rti ftraroi w 

J|«(W*wsh ftra: xrf?n^ii 


Pulastya said- The gods defeated by Mahisa 
left their respective places and appeared 
before Lak$mlpati (Sri Vi$nu) under lead of 
lord Brahma with their respective carriers 
(vahanas) and weapons. 

W far: gtbufl 

ftsirft U^KHYI$<1 %l 

^gT ra ftiferasraft 

They saw there lord Visnu and Sankara 
seated together. They saluted them and 
described the heinous acts being committed by 
Mahisa etc. demons. 



'^ryr?id>iRtft rarfiratrcTgi 

straw rasng RrtcJktt w 

frarafron ttffra^nru 3 n 

(They said) O sovereign gods! The demon 
Mahisa has confiscated the rights of 
Asvinlkumaras, sun, moon, wind, fire, 
Brahma, Varuna, Indra etc. gods and expelled 
us all from the heaven. We are all compelled 
to live on the earth. 

WWHMMi 

frctT srat fcT f|ct gmmgi 
^ TttTcrai ftt 

rranrararragfa^R^rimi 

We request you both for delivering a 
suitable suggestion as we are now sheltered by 
you and reported the matter completely. In 
case you give no care to us, we all cruelly 
beaten in battle by that demon will descend to 
the nether world immediately and just today 
itself. 

fra grift: W vi^ot 

grar gral 

^5TRif^ra>RTf fftrrarnranmii 

Murari with Sankara heard their report and 
the determination and saw that they were very 




Chapter 18 


89 


anxious and in gloom. Avyayatma Hari then 
was filled with anger. His face was blazing 
like Kalagni. 

tlfcr 

^5Tf ^ I' 


As a result of anger built up in the minds of 
Madhusudana, Sankara, Pitamaha and Indra 
etc. gods, rays came out from their mouths. 




wm bt: rare s t g^i 

T#folT ^Sf 3tnf«T WIIV9II 


O hermit! That splendour (ray) was 
crystallised like the ridge of a mountain in the 
Ssrama of Katyayana hermit. That hermit 
processed (upabrhana) that splendour. 

d«ia SfRTT 

et) R ^lT< T 41 dll 

The crystallised splendour of all gods and 
duly processed start glowing like several 
thousand suns. Such combination of splendour 
gave birth to caprice and to a huge-eyed and 
purified body, a goddess called KatyayanT. 

HleH^I gi 
*TT^T sf^TSTOT tl 

^IWHSST^?! +iMvrt^All || 

The furious splendour of Mahesvara framed 
her mouth, the splendour of fire fixed her 
three eyes, the splendour of Yama originated 
her hair and the splendour of Hari originated 
her eighteen arms. 

TTKf n^u| rf ^JRTTS^ra^l 


3^ ^T f-RPSn-fiJTTf 

^ f ^5TW f|ll || 

The splendour of moon originated her 
compact breast, the splendour of Indra 
originated her loin and the splendour of 
Varuna originated her thighs, pubic regions 
and legs. 

t!<Ulfa<*lVIMft»fl *n$cl<J:l 

R c frawiUHMft 

q^ri'Jl^qll ^11 

The splendour of Brahma (lokapitamaha) 
originated her two feet analogous to lotus 
petals, toes on feet by the splendour of Aditya 
and hand fingers originated by the splendour 
of Vasus. 


^tir 4l«H!RUl1 W mbdlf^l 



%?\\ 


Her teeth were originated by the splendour 
of PrajSpati, nose by the splendour of Yak$as, 
both ears by the splendour of the wind and 
both her brows like the Kamadeva’s bow were 
originated by the splendour of Sadhya. 

(ttnfa ^ 

3P3T IjfiloqiqqeirtiRi^i 
<*lriw4)ti)ct TTT 

3TRT rt ^ SPi rite lll W H 

The great and supreme splendour of hermit 
was popularly known as KatyayanT and the 
goddess so originated became famous in this 
universe with the same name viz. KatyayanT. 


frnyi: wng wf 

fJt TraT5^J?Rf feTRTFp XK II 

TrisulT gave her a trident, Murari gave a 
discus, Varuna gave a conch, fire gave a sakti. 


90 


Vdmana Pur&na 


wind gave a bow and surya gave two arrow- 
stands (tunira) with the undepleting stock of 
arrows. 

W3 in? rf 

chifrTisP hm ti m? *111 <mi 

Indra gave a thunderbolt with a gong, Yama 
gave a danda, Kubera gave a mace, Brahma 
gave a kamandala with basil garland and Kala 
a gave shield with a sharp edged sword. 

W «T ifa: ITS 

The moon gave a garland with camara, the 
ocean gave a garland, Himalaya gave a lion, 
Visvakarma gave a cudamani, kundala and an 
axe. 

d*y«Si('dl 

URRT Utr? 

fjTfgrt wrarofu 

srsrrni^ii 

The king of Gandharva gave a silver vessel 
used for liquor sipping, the king of serpent 
gave a garland of serpents and the seasons 
gave an unfading flower garland. 

<T3TS%gT ^JTWht RT 

arfrpRT fli^Ti 

m ^T: 

^£11 

The three eyed (KatyayanI) then was 
pleased with the gods and made a peal of 
laughter. The prominent gods like Indra, 
Visnu, Rudra, moon, wind, fire and sun etc. 
began to pray to her. 

*ifwi 4|J|fay^ll 


(WfcKct^wi feiacq 

Rrfr: 'fuwi $ptt *r 
mm rt mtmrmr 
R9T tyrf^rcalg mm 

RRtsRjj *rf3^fu?n^ii ? o ii 

Salute to the goddess having a pure body 
with a combination (yoga). She is present 
everywhere on the earth in the form of sleep. 
She is temptation, trapa, hunger, fear, gleam, 
obeisance, memory, health, forgiveness, 
shade, power, wealth, profession, kindness, 
illusion and fallacy. Such a goddess in the 
form of universe is saluted. 

RTW ^ TPWT 3"U<odHJ 

IR *11 

The goddess so prayed to gods then rode on 
a lion and went to the Vindhya mountain 
having highest peaks which once was 
restricted from ascending more. 

Rnvj# ^idc||4i^:l 

^d£dWIM<rWTcl<^IR?ll 

Narada asked- O sacrosanct soul! Please 
tell us for what reason and purpose hermit 
Agastya had restricted the ascending peaks of 
that mountain? 

URT f| Rcl l cfei^ 

ipMxHRTI 

<i*Hdd: 

grR <^IR3II 

Pulastya said- The Vindhya had created a 
hurdle for the usual movement of sun god 





Chapter 18 


91 


long-long ago. This became the cause of pain 
for sun and he went before the renowned 
hermit Agastya, saluted him and then 
requested. 

W' RTt S F fef 

grift ft#: i r *11 

O Dvija! I have come to you from a distant 
place. O king of hermits? rescue me. Endow 
me with the desired thing so that I could move 
in the sky without the least worry. 

f<e||«h<ch^ <J*J|^x4lPl 

tRT chfiyi^nl graR ggi^i 

331 ft m 

imf wft faytsh tnr grigtftn ^hii 

Having heard this cryptic/witty request, 
Agastya said- "I will endow you with the 
desired thing as no donor returns empty 
handed from me." 

w? jpj: grtaH ftPrarg 

■qftsxr ^ ftfftr: Tremfig tctp? 

ft^gsj Ppt*<u 1 ^311 

This nectar-pouring assurance made the sun 
happy and he said with folded hand- "This 
mountain is restricting my route today. Hence, 
O lord! Do try to curtail the height of 
Vindhya." 

ffr tfacMH i qm T B foreRTT 

f^ftft ftfig w ft TNp?fq;i 

gg r*<uir^dl gftsrfg gfterf 

gg g<uHtm(yd^i gg aw tu 

Agastya, the pitcher-bom sage replied- 
"Deem that this mountain has gone down by 
me. It will be defeated by virtue of your rays. 
How can any pain pinch one who sheltered 
me? 


ft ftggggtgn 

ggrg ■grii'in % g 

ft^gran ^gg|pf(rfif:iR<iii 

With these words the old Agastya 
worshipped god sun humbly and then set out 
to see Vindhya. 

gtgygg: uif TjPftgly 
gift g^rghfor 

^gfST m yir fig detiRitlg 

dfgi<^qi5t)gdtlSFf mr:ii? , ?ii 

The hermit said to the mountain- "I am now 
going to see a holy place. I am unable to climb 
on your so high body due to old age. Hence, 
shrink your body down immediately for which 
I urge you. 

yPHhftn 

IT : l 

■ggraftgift gsftgrsg: 

fg^g pqqiu$ 3 0 II 

The mountain accepted the prayer and 
contracted his body, his peaks lost height and 
the hermit then easily crossed it to go to the 
other side. He then said to the mountain. 

<uq* ggt ftggTgsnft 
ggrag tfcigg: 

<ggT g graft*? gftgsg 

ft ^fgsm^s^ciifiqi h \3 ^ii 

Until I return from that holy place after a 
bath safely to my asrama, remain as you are 
this time. In case my instruction is violated, I 
will curse you for dare consequences. 

f^v?i TT 

With these words, lord Agastya moved to 
the south in space immediately and he stopped 



92 


Vamana Purana 


there by saying- "I will come again at an 
appropriate time." 

trarsnr ft 

wnsnt 3 3 11 

The hermit constructed there a decent 
asrama with doors made up of pure gold, 
settled there king Vidarbha's daughter 
(Lopamudra) and returned to his own asrama. 

didlcjdf H<Ulc^ ftrit 

PTO[clM:l 

^tdKlfadddPdHHjft: II ^ll 

That hermit with unique brilliance began to 
reside in his sky situated asrama during the 
adjacent of several seasons and the rest of 
time engrossed himself in penance at 
Dan^aka. 

fg^rrsftt wr 

TRft Tt# femr 

TT ttfwi II 3 mi 

As Vindhya watches those great as'ramas in 
sky, he fears since them of curse if did 
endeavour to rise-up. Considering that he still 
has not returned, he is existed with down 
leaned ridges. 

tret 

* % fidt H#l 

dgfo^ f- *jPu<^dl TTT 

frtffWT dH^d l VHwK lI^^II 

O great hermit! Agastya had pressed down 
the highest ridges of Vindhya mountain. 
Goddess Durga worshipped by hermits thus 
rode at the high ridge of that mountain in 
order to kill the Danavas. 

^n$r ftw Wfriar 

tenyran fw 


ufruiwd: 

cb!r4|l'4l4T d^<ildvil*l:ll^\9ll 

The gods, siddhas, great serpents, 
vidyadhara and all beings including nymphs 
started living there happily and they all 
worshipped goddess Katyayanl. 

^4)m^iri^5BKVll5S!IPr:ll $<SII 



92 


Vamana Purana 


Chapter 19 

Description of the Greatness of Goddess 
-aqua 

cid'PJ tit nql 

<WcA|I*h1 I 

cJFTOft in 

■gnssr dM^Hi sj^rqji ^ii 

Pulastya said- That ascetic KatyayanI so 
dwelling on the best ridge of the mountain 
was watched by Canda and Munda, two 
mighty Danavas. 


felgtoKlEEfiH 




Having so seen that goddess, both enemies 
of gods returned to the palace. Those were 
spies of Mahisasura and reported to him this 
event. 

tro- 

tTFT50 MVW1 W rRT 

^t^(Iuhh.ii 3 n 

O demon king! Are you feeling well at this 
moment? Please, come with us to see Vindhya 
mountain. A virgin having best characteristics 
among all divine damsels is dwelling there. 

fad^m 

fad: yiyilgl tPSJTI 



Chapter 19 


93 


gdi^buM 

fonft ^ifnun 

That slim, beautiful virgin has given defeat 
to clouds by her raven-tress hair, to moon by 
her face, to three fires (garhapatya, daksina, 
ahavanlya) by three eyes and conch by the 
throat. 

tcd^ir^ci ^>wfh 

Her circular breasts consisting of compact 
nipples are so fixed as if they have given 
defeat to the ganda region of an elephant. It 
appears as if Kamadeva has constructed two 
beautiful castles in the form of her nipples. 

w: mRuImhust 

^rwns-gT^T «nf^r ot: i 

<TTT5PT ^ Wt fafecfl 

g^r ^ fKir^n ^ n 

Her thick and parigha (weapon) like 
eighteen arms with weapons are of so fantastic 
look as if Kamadeva having introduced with 
his valour has made them like instruments. 

Rm# ^<1 miiRii 

g^r «lmnfi|ci jnjrK^iivan 

O demon king! Her middle part of body 
(waist) with three curved lines and enchanting 
hair is so charming as the stair-case built by 
Cupid who, afflicted by fear, was not able to 
ascend higher. 

^TT TfaTfjft ftcHf f| rR^TT 

3THtfTir ccl^cblcKfU 

O monster! Her cluster of furs attached with 
the pointed nipples appears so nice as if it is 


the flow of Kamadeva’s sweat feared of your 
climbing thereupon. 

gTfofcftTT farct fgnrrfg 

«R^I ^tTTII^II 

Her deep navel turned towards south 
appears as if the god of sex has himself sealed 
on that home of beauty. 

TOGirp •FTC II 

Her pubic region covered by Mekhala from 
four sides is looking very attractive. We 
consider it as the inaccessible city of the sex- 
god with a fence constructed on all four sides. 

TJTtfo 3R5 WqjjTfq) f?l 

sncTTCHlsf q<JT(&|^H 

wm tfriifew ttfafeplii wi 

The circular furless, soft and best thighs of 
that virgin are so beautiful as if Makaradhvaja 
has constructed two cities for accommodation 
of the people. 

■rl^U^d nfeqi4jV* 

atgfcra *nfg gate wr:i 
fengr f| frowig 
wniwn ^ %n r? n 

O demon king Mahisasura! The two knees 
of the charming damsel appear similarly very 
beautiful due to their being half-raided. 
Brahma after their creation had put his fklm 
therein for representation. 

HlchlPlc^ 

%u ii 



94 


VSmana Purana 


O demon king! Her circular and furless 
couple legs are so good as if those are bent by 
the complexion of Nayika leaving aside the 
imagination of lokas. 

ft feirari 

an^rrixT cttcett towtihi 

^MIHT Wt ^*11^11 

God Brahma has very aptly created her two 
feet illuminating as her lotus-like belly. He 
has represented the gem-like nail garland so 
aptly as if it is the galaxy. 

pet WTCT g^TT 

pttTIWTf&T tT STTWtTh 

^gjT P' xt PJT ITT 

ffiT W cnvTTII ^11 

0 ruler of demons! The feature of that acute 
and marvellous weapons holding virgin was 
so attractive. We saw here closely yet could 
not trace her identity-like her name, her father 
or husband's name etc. 

WHj’dM fWT 
wf qRril^ 

7pgrs2r tgro npq- 

O great king of demons! that best gem 
should be in heaven yet we found her on the 
earth. You should go yourself at Vindhya and 
do as you like and your capacity allows. 

spNr trr«Ti 

t^TT: tTfRf chUHl^MIH.1 

^ T# (c(^i4hR<1 

^ciuckcu p?4ii ^>n 

Having heard so enchanting a report on 
goddess, the demon king reciprocated as- 
"nothing is worth consideration regarding it" 
and decided to visit there. Now the Mahisa too 
not existed (viz. his last day of life had come). 


JTPta ^l^j'HlPl 

Rrann yfauiftdiPn 

pt ^Ttsar for 

TT 4)^4 $T3Tft ^TII \6 II 

Lord Brahma has ascertained previously the 
good and bad in the life of all organisms at the 
particular places. Whatever good or bad 
results at those places and with the manner so 
prescribed earlier are in the destiny of a man, 
he either visits himself there or is brought by 
others. 

^$3 ■g ,j 5 ^ 

-syl^y fctiguTUAWl 

That great king of demons then ordered 
Munda, Namara, Canda, Vidalanetra, 
Pis'angavaskala, Ugrayudha, Ciksura and 
Raktablja to march there. 

<U|cb<fc?n^ 

Tfcpf PftcfiFRf vfK it ;JI 
OTPW fprfwT 

All those great warriors blew the trumpets, 
abandoned the heaven, went near that 
mountain, constructed a camp at the bottom of 
that mountain and prepared for war. 

ptrejT Hfewit^ui 

<MciuymH:i! 

■p ii ? ^ii 

Mahisasura then sent Dundubhi, the son of 
Maya, commander of the demon army, 
suppresser of enemy having tone of trumpet to 
the goddess. 

wrfwrsfh 
■*r fg*n 


Chapter 19 


95 


O Brahmin! Dundubhi approached the 
goddess, stood at sky and introduced himself 
with these words- "O spinster! I am a 
messenger from great demon, the son of 
Rambha unique in battle." 

^ fopTI 

cf^T II ? 3 II 

KatyayanI replied- "O great demon! Come 
to me fearlessly and report truly whatever has 
been said by the son of Rambha to you. 

gicwif^M: fvisrar- 

ftqtnji: i 

fSfofaS: TTTMra^t ^ 

3 13^ 11 ?*ll 

The demon when assured of safety came 
down to the earth from the sky, sat 
comfortably on a seat and reported the 
message brought from the sun of Rambha. 

g-gfat.diq 

tier ^mnitTwr fTTfr- 
W ^3 ^Tt 

WSTRT ijfert 

^ f^RTT w %n ?mi 

Dundubhi said- O goddess! The demon 
king Mahisa has sent a representation to the 
effect that the immortal but weak people 
defeated by him are moving on this earth. 

qidivra^ xt TrlOTsrm 

Hl^cdsutUf^r gr^ri ^ ^ ii 

O virgin! I have enslaved the heaven, earth, 
wind route, nether world and Sankara etc. I 
am the sole ruler of Indra, Rudra, Sun and all 
worlds (lokas). 

T TTtsf^T ^ IT h^IdH 3T 

t*ud<rl ^q'HeiS^TT 3TI 


3Mtt ft 

T fcra)fa^ i:ll -Rtsii 

qi-qq <c-ufi 3T 

Wfsfrr HldMdHSSI Tffrl 

yciffai trpra hummiR 

jME&iHls Rr ?n H^ ii 

O enchanting beauty! O huge eyed! All 
gems existed on the earth, heaven or the 
nether world have now rested at my exchequer 
by virtue of the valour exercised by me. 

¥tw? TOt 3 3PTT 

HIHfcsfPT W3 chH^hl 

dWra.^3 MHIdtld Rt 

MlrHdcri^fiffM f3g: ^ II 

You are the best virgin among all beautiful 
women. I have come to this mountain for you. 
Hence, accept me who have conquered all 
worlds. O sovereign, I am the only suitable 
husband for you. 

IJvTCrq 33T3 

g^cl j jThl 

<*lritiq4l 3TT^ TO J^l 
3T f£ ra < | £ qfeoqf 

3 (qf^nniHtS’ll $ o 11 

Pulastya said- Goddess KatyayanI pleaded- 
"It is true that Mahisasura is sovereign on the 
earth and it is equally true that he has 
subjugated the gods. 

(chcqRd e^VI <|v^rSwO<J 

smf % yvchitsu nftng[:i 

i# ^qifrqii s *11 

But, O demon king! Sulka is a popular 
religion prevalent in our family. If Mahisa 
gives himself today, I will accept that Mahisa 
as my husband definitely.” 




96 


VSmana PurSna 


rej^sf 

f«h«m g <afc;^o( 

Dundubhi asked- "O lotus-eyed virgin! 
What is that Sulka'? He can even give his 
head for you. Far to say about Sulka as it is 
receivable easiest way here. 

ftdig TT^T rRFERWII??ll 

Pulastya said- Katyayani made a peal of 
laughter in reply and cheerfully she said 
keeping in mind the welfare of all active and 
inert organisms. 

gftajgig 

fKt ft 3TWI 

ft Ttnft 

cnptr: ftft ftsft ftftgftfti 13*11 

The goddess said- M 0 demon! Listen to the 
Sulka which our forefathers have persistently 
determined in our family. It is this whosoever 
shall win the virgin in battle is only eligible to 
be her husband.” 

33TcT 

dT*4c3T cRT ^StT 

S3 

tr^t ggigg^n 3 ^ n 

Pulastya said- ’’Dundubhi reported this 
message exactly as was said by the goddess 
before Mahisa." 

ggWIKigftjil: fl#<g<JWU:l 

sn^tg fa-wifvitsK ft<4*m: 

That great valorous demon marched in the 
company of all demons and reached soon 
Vindhya with the intention to fight Sarasvatl 
(Katyayani). 


WH: ftTTUftftft ft^TT ^TTC^I 

O Narada! The commander Cik?ura 
assigned the rein of army to the hands of 
Namara demon. 

TT gift ftnftfKisnrptff 

3ft pig 11 3 C 11 

So authorised Namara took with him a 
brigade consisting of four segments out of the 
whole army and rushed speedily for attack on 
the goddess. 

rPJPRRT eftjpnai «r^3TtW:l 

s ^jftgg ug fc ft gforereMig qii 3 Sii 

Brahma etc. gods when they saw him 
marching said to Mahadevi- 0 Ambike! tie 
shield on your breast. 

aiftgig ^poRptf g gsnft g fttur.i 

g>gg ftrsg uRgmtiuoii 

The goddess replied- "O gods! I will not tie 
body with shield. Who is here so bold as to 
stand before me among demons.” 

ggr g ftgr gjcra fft wftgrwfi 

When the goddess declined putting shield 
(kavaca), Visnupahjara strota, as described 
earlier, was chanted for her defence by those 
gods. 

■flT ftr T%gi 

s&m ftft: ursrfttsg^ii'k^n 

O Brahmin! Durga so defended (by Visnu 
paiijara strota) put in pain in various ways the 
demon Mahisa who had defeated all gods. 

TJTT <(cjeAui Tfrgtt 

rltwig M$HMKMK(gT:l 
ftft ggr gift ft wift- 

ftfftftsft gftmf^: 11 * 3 11 

The supreme god Sambhu had thus told 
Vaisnava Panjara strota to that huge-eyed 
(Katyayani) and she had killed that 


1. Marriage-Presentation. 




Chapter 20 


97 




Chapter 20 


97 


Chapter 20 

Killing of Mahi$5sura 

gsi ^ hirhI Rig** 

?wgwt W fsTSTRTt cRtll w 

Narada asked- "How did the goddess 
KatyayanI kill Mahisasura with his 
attendants/army and the carriers (vahanas)? 
Please, give its detailed account. 

O Brahmin! a lurking doubt is in my mind 
as to why, in spite of having weapons in 
abundance, that goddess had killed him with 
her feet." 

3ctTct 

fNcRri{l 

tpi gnqt mwimsiHii 311 

Pulastya said- Listen to this ancient story 
which had taken place during the early phase 
of divine age (Devayuga). It removes the evils 
from the mind and tenders one with 
fearlessness. 

R TJePRJT: um%ld 


O Brahmin! That in fariated Namara, 
attacked fiercely the goddess with an army 
consisting of (riding on) elephants, horses, 
chariots etc. and the goddess saw him first 
closely and very well. 

SRhf ^ 11 k 11 

The demon then gave a bend to his bow and 
started throwing a volley of arrows at the 
mountain as the sky rains on it with a flow of 
river. 

gg^n 

When the goddess saw that mountain filled 
with the stream of arrows, she was in furiated 
and gave tension to her great bow. 1 

dfMu twiqj 

The bow made up of gold sparked as 
lightning amid the clouds when it was forcibly 
bent by goddess Durga between the demon 
army. 





O great resolute! He killed some demons 
with hard blows given through arrows, some 
by sword, some other by mace, a certain 
number with musala and rest of demons with 
the shield. 

ebMyRW:l 

Durga's lion as furious as Kala itself gave 
motion to his saffron hair and killed alone a 
number of demons. 

%ST RtTISJ dc^rl&fuA 7^11 ?o || 


1. This sloka is found in some other editions. 




98 


Vamana Purana 


The demons injured by Kulisa, pierced 
heart by s'akti, scratched neck by plough, cut¬ 
off by axe, split head by danda and joints cut¬ 
off by discus soon deviated, fell down, lost 
consciousness and a few among them ran 
away from the battle-field. 

^ CIMHHI 5^1 ^r«mweu:| 

tRrnRT ^4yi4l(ddl:ll 

The demons were soon badly frightened of 
the furious Durga and ran away from the 
battle-field considering her as a Kalaratri. 


wm W^HTWrll ^ II 

When the front portion of the army was so 
split and Durga marched forward, Namara 
riding on an intoxicated elephant, came 
forward. 

•UMHit'ii xt ^ fi 


The demon then gave a hard blow of s'akti 
on goddess and threw a trident to finish the 


cfJcu cftTfr TT^TTr TJ^Tt erfr:ii ^tfll 

The goddess made a loud voice, vomited 
fire from her mouth and burnt both the 
weapons immediately. The elephant than 
caught the lion just at his loin. 

(The lion) leapt up suddenly, slapped the 
demon with his paw, dragged him down from 
the back of the elephant and put before the 
goddess his dead body. 


O Brahmin! The furious goddess caught the 
body of that demon from loin, started 
revolving round with her left hand and began 
beating him like a drum. 


r!Wt5f?RT '35% ^lUrlT ^1 

glWloHy«*(cJW'WI 3jTT qMlfswi: chhiqjl ^11 

With the sound coming out by the beating, 
the goddess made a peal of laughter. Her 
fierce laugh originated a number of strange 
ghosts. 


nfetii'WisreUieeK^i: tj^n^n 

Some among them had tiger-like mouths, 
the complexion of some other was Vrka like, 
some had horse-like face, some other had 
buffalo like faces while the rest has pig like 
faces. 


Some had faces of mouse, some other had 
faces of cock, cow, goat or sheep like. All of 
them had different faces, eyes and feet and 
equipped with numerous weapons. 

3 WTT:l 

crt ? o n 

A certain number of them began singing in 
groups, some others started laughing, some 
began moving in pleasure, some started 
playing musical instruments and some began 
praying to the goddess. 

^hi^i :ii ? ^ii 

The goddess in the company of those 
ghosts made sharp attacks on the demon's 
army and killed it all as the thunderbolt 
destroys the entire crop. 

When the front army and its commander 
were killed, another commander Ciksura 
began to fight against gods. 

g>nfgj Tfsnt m:\ 






Chapter 20 


99 


The best demon among the warriors rode 
on chariots, gave tension up to the ear to his 
bow and threw a volley of arrows the same 
way as the clouds rain on the earth. 




The goddess Durga cut-off that volley of 
arrows so thrown by her arrows with fantastic 
nodes and put another sixteen arrows having 
gold wings on her bow. 


snfinti 

grat is? 


Goddess Durga killed his four horses by 
throwing four arrows, his charioteer by an 
arrow and cut-off the flag by shooting another 
arrow. 

cRTCjj wi 

%% Tsff ^ rlKxlclMHllI ? 5, II 

Ambika then cut-off his bow with arrow 
through an arrow. The chivalrous Ciksura 
picked up his sword and shield immediately 
when the bow and arrow were so cut-off. 


tf *pJoTT fTT^ 

The goddess threw four arrows and cut-off 
his sword with shield which he was waving to 
and fro. He then picked up Sula. 

rimsfiara>rqj 

He rushed to Ambika by waving his Sula so 
lifted up. His movement appeared as if the fox 
runs a race toward the lioness when it feels 
exaggeratedly happy himself. 

cRsgrfaw: ^ 

^dctt FTt^lT.II ? ^ II 

The goddess filled with anger, threw five 
arrows on that aggressor (demon), cut-off both 
his arms, feet and head from the body and 
thus he fell down dead. 


dfa-tHltdl ^uut d?t{nwl Wft:l 
yMis^d ^rrar:ii?oii 

When the commander of the army was so 
dead, a dreadful monster Ugrasya and a 
demon Karalasya rushed to attack the 
goddess. 



W *WTHt «#Rt cRI: I 
w 41 ui*chi ii 3 ^ 11 

The demons Baskala, Uddhata, Ugrasya, 
Ugrakarmuka, Durdhara, Durmukha and 
Vidalanayana and several others then attacked 
simultaneously the goddess. All of them were 
well equipped with weapons and had well 
built bodies. 

ctr^mra pnft <ror strefc ^rr^ii 3311 

Goddess Durga laughed at them when see 
saw them advancing took a lyre and <jamaru in 
her hands and began playing with them. 

wr cntiilH cufr xri 

ttot pur xr ^rf^r ^rii 3*11 

With the sound of those musical 
instruments played by goddess KatyayanI, the 
ghosts (Bhutaganas) in her company began 
dancing and merry-making. 

msiJTT: WeflSTCl: W^t tHWdlui 

a^H'Rfigr w mimrn 3 mi 

The demons so equipped with weapons 
then started throwing them on Sarasvatl when 
they reached nearer to her. The goddess 
caught them by the hair. 

SPJfr Mglf<'Hdl - 

fwif T»ror 

'TTn cduu Ml<cnqq<i| 

Wl ^ itr wm ^ 11 

Having caught them by the hair, KatyayanI 
jumped down from her lion, took them at a 



100 


V&mana Purana 


ridge of that mountain, piped the lyre and 
began sucking their blood. 

srogsr ^n?n- 

Wtf 1151^51^11 }V911 

Bq^raq^quiHgTlfhl 

f%r:^TTraicR xt 'JJcTWfll 3 6 II 

The mighty and proud demons thus, lost 
both their apparels and lives. When 
Mahijasura saw such a dreadful end of his 
mighty commanders, he drove all ghosts away 
by hitting them with legs, horns, tail, chest 
and dreadful expiration through the nose. 

fonnrateur xi minium 

f%T%cr ^rq- ■gfftcT cftcTOTII 3 9 . II 

He made a dreadful noise like a 
thunderbolt, hit hard with his horns the other 
soldiers (gods) fighting for goddess and 
rushed fast to kill the lion. This made Ambika 
more furious. 


3W: tT tfapPJf: 



<pfrtir*oii 

Mahisa then began destroying the mountain 
and earth with his sharp horns as he was 
fiercely in furiated. He polluted even the water 
of the ocean and covered the clouds with the 
dust so blown. Thus, he immediately rushed 
towards goddess Durga. 

TTT 

TT 6: c?rflF5:l 

m W ifeRtSTI 

^ ^nfEr ngzt ^rf%^ts1^r3rRT: 1 1 ^ ^ 11 


He then fastened that wicked demon with 
Pasa. The demon by virtue of his supernatural 
powers then turned into an intoxicated 
elephant, dreadful in look and attack. The 
goddess immediately cut-off the fore portion 
of his trunk. He then turned into a buffalo 
again. 

tT Vlluiukdl 

gfcfor gd i y i cithi 

O great hermit! Mrdani then threw Sula on 
him but it was split in parts and fell down on 
the ground. She then shot the sakti given by 
the fire god but that too lost its edge (viz. it 
could not act on the body of that demon). 

xt cfaitfipPM %l 

Then the discus given by Hari was shot but 
it also proved null and void in spite of its 
magnificent power to kill all demons as it was 
seen earlier. The mace given by Kubera too 
was split and fell down on the ground when 
thrown at the monster. 

fatWdl xf -grfit 

^05^5 ?n«it «Jgyuddi 7 TW:ll**ll 

That fierce monster made futile the attack 
made through Pasa given by Varuna by 
crushing it under feet, the fore limbs, teeth etc. 
The danda given by Yama was also split in 
several parts when it was used for the attack. 



Chapter 21 


101 


The thunderbolt given by Indra was also 
used in order to give a hard blow but was also 
split in several micro parts merely when it 
touched the body of Mahisasura. Durga then 
suddenly jumped down from the back of the 
lion and rode on the back of that monster. 

^TT efrftf W 

IT %l I $ 11 

Mahisasura began to leap up frequently on 
account of having been proud of his power 
(vlrya) She also began churning his wet body 
with her delicate feet. 

^StlT ^^1 

The giant body of that monster 
(Mahisasura) lost power soon as a result of so 
churning from feet by the goddess. At the 
same time, the goddess beheaded him with a 
blow made by SQla. A man with a sword in 
hand then appeared immediately from the 
beheaded body of that monster. 

fi t t fi Rim vi fc^ 35T ft- 

^PJUT «hlMlr(J 

f?R: hfchct&< 

glgi$ri ^cqqct 

No sooner had he appeared, than the 
goddess kicked at his chest region, caught his 
hair in grip and cut-off his head, immediately. 
The demon army began wailing on watching 
such a fierce scene. 

uh^i: TRfTCT: 

Carina, Munda, Maya, Tara and Asiloma 
etc. mighty monsters were frightened badly 


and entered immediately into the nether world 
so as to save themselves from more thrashing 
by the goddess. 

O great hermit! The gods on seeing such a 
grand victory of goddess KatyayanI, the fierce 
face, enchanting complexion, NarayanI, sole 
cause for creation of entire universe, began 
praying to her with several hymns. 

3««qi ^0wi*yfci4vi fnfiimn 

Goddess Durga who sits at the feet of lord 
Siva, worshipped by gods and siddhas 
declared- "I will again appear for the cause of 
gods." With these words in declaration, that 
Durga suddenly vanished from there. 

Trfprgrggt tpt [qyifdcHilsGira:ii ^ o u 



Chapter 21 


101 


Chapter 21 

The story of the birth of Uma 

^TTT? 33 ra 

gSSERt d l' 3^1 ^SIT q<j«gg :l 



Narada said- O great Pulastya, you are the 
best among the sages known to Brahma. 
Please, again tell me in detail about the origin 
of goddess today. I am curious enough to 
listen. 

43 M 

^irft gsaftwtifq -g^i 

# q >R i f^w> | g rain^n 

Pulastya said- O hermit! Listen to carefully 
to the re-appearance of goddess for the cause 



102 


VsSmana Purana 


of killing Sumbha monster in order to 
maintain peace in the world. I am now going 
to explain it. 

3T TIT (gHdn: fl<i)«Hl 

ott ^rn=TT xf <tt*tt: ttt chlviMMi 5 ^Pyichlii 3 

That goddess KausikI got her birth from the 
Kosa (by virtue of penance) of goddess Uma, 
daughter of Himalaya married to lord Sankara. 

TWT f^CST *T 

^ ^ *T cdqutlrr cTCRjIhimi 

She would go after birth again to the 
mountain Vindhya in the company of her 
ghosts (bhutaganas) and slaughter Sumbha 
and Nisumbha by exercising her acute and 
sharp weapons. 


irmwn tjwt wfi 

tm<tt 

Narada said- O Brahmin! You yourself had 
said that Satl, the daughter of Daksa was dead; 
then how come she again became the daughter 
of Himalaya? Please, give a detailed account 
of that event. 


W f? cfiVyurg^n f? 

W ^pat f^pTET 

grw Tjtft ^prf^praih 

t^ fatdW: T^f 

f^reRtrt fit c n 


Again please, tell that how KausikI 
appeared from the Kosa of goddess Parvatl 
and how she slaughtered the mighty and 
indomitable monsters Sumbha and Nisumbha? 
Again tell in detail that who was the father of 
Sumbha and Nis'umbha? By your grace, I 
listened such excellent character of goddess 
Durga, now recite me in detail about the story 
of goddess Parvatl and her birth. 


del 1*4 

meSAIi: TT^ra Tph 

»jujenci^d) ^ 11 


Pulastya said- O hermit! I describe the 
origin of KausikI from Parvatl. Listen 
carefully to the episode on the origin of 
immortal Skanda. 

W- w unai'Mi flSMifisiri fr«Rr:i 

pRUMTTrcmiTiy^piwg oqerlw:ii?oii 

Rudra began to engross himself in austerity 
by observing celibacy strongly when Sat! set 
her body on fire. 

$dlMcd TTgr^jpfll ^11 

He was the commander of divine army and 
destroyed the monsters by virtue of his being 
chivalrous and skilled in war-craft. He had 
then shifted to peace and became Siva. Thus, 
he resigned from commanding the divine 
army. 

cfiTT ^TRT^T p^TI 

^FT^tu lHlRtdl:ll ^911 

The demon king Mahi$a defeated all gods 
under forcible attack when he saw that 
Sambhu is no more commanding the divine 
army. 

TRTT TT^IR ^Tsfth^£rTH;i 

1WTT TPRfT: ?RUi ?fpii ?? II 

The gods so defeated went to see 
Cakragadadhara (lord Visnu) at Svetadvlpa 
and sheltered by him. Lord Visnu is the sole 
ruler of gods and called Mahaharisa (supreme 
soul). 

dHH I HNjtH^H TRT: ? 13 P|TtWf l 

Lord Visnu (Purusottama) saw gods, he 
smiled and said in a tone serious as the clouds. 

farm g TR qHi i 

tt 3 tt^&t tn^rpmT; u ^ n 

Why have you been defeated by the demon 
king the barbarous Mahi§a? why has and the 
case finally come to me. 




Chapter 21 


103 


dgm i j ; Hawk q gsr fi r f^mr.-i 

irat Rfig wfarR ^tRT:|| ^11 

O great gods! Do as I say in the interest of 
you all and worth enabling you to conquer 
demons. 

*1 fiRRt f^fOT:! 

3HM 'RR# RTOT *RT RTRTsf^T ^RTII ^11 

O gods! The divine Pitara known as 
Agnisvatta has a virgin (Manasi) called Mena. 

d l MKW q gl fdttHi RWSRTT:I 

Udftq'l 5TI^nB[RpiSd:ll^<SII 

O gods.' Do worship of Satr Mena on 
Mahatithi (Amavasya) with keen obeisance 
and request her to marry Himalaya (viz. 
accept to be wife of Himalaya). 

tflRIT W WIRU-dil ^Rrfd cpjfwft | 

ftF MHd'wllfdd fulfil ^ II 

That usterious virgin who once had 
abandoned her dear life like night-soil 
(rubbish) on account of neglect made by 
Daksa (her father) will get birth from the 
womb of Mena. 

■RT >lg< [ f q ^' 5 ?T f fclfl 

•R rT Rq - g^R^ II ?o|| 

The son bom as a result of consummation 
with Sankara of that virgin shall kill the 
demon king Mahisa with his army and all 
attendants. 

dwifcdd ^UFolHI 

^-dl fbdfrScZtqT:ii^|| 

Hence, I suggest you to go at Kuruksetra, 
the blessed place and do worship of 
imperishable ancestors at the holy place of 
Prthudaka. 

RgridWli yraUTWrc(l 

^ddWIdR I Tlf fedd lfi rfd ll ? ? II 

Perform this rite at that most sacred place 
on Mahatithi if you all wish to give defeat to 
your enemy. 


WfM 3cTTcT 

frycRdl dl^H ^T: TFrafTtRRT: I 
<fTr|l^fH4dl fgm THTE^: WPSTTfll ^ II 

Pulastya said- Indra etc. gods asked that 
supreme god with folded hands when this was 
suggested by him. 

f% drdi^l^f qf d Wi TO TJf^cfcfl 

The gods asked- Where is Kuruksetra that 
has the holy place Prthudaka? Explain the 
origin of that holy place, 

tftrFT qgrjjuqi Id^lHiy-HMI %fa:l 
RTUlf % 1 mu<) fqodl fHIT x«4riu:ll 

Explain again the best day (tithi) most 
sacrosanct on which we should worship the 
divine ancestors. 

cR: fault wraqif tlR: fe#l:l 

guf stickdiwi RraWini wi 

Murari, who once had killed the monster 
Kaitabha then began explaining the origin of 
sacred Kuruksetra and that holiest the day 
(tithi). 

sfHnicil^qM 

TOP RTR R?TOH:| 

wra^n^raroTtsRgfii ^11 

Lord said- During the beginning of Krta 
era, a mighty king Rbha was bom in the Soma 
dynasty. Sarhvarana was originated by Rksa. 

n rr frRT Rrt iror ctr ijcnfiitlRkt :i 
WRSfu spffror ^RlS^gfll II 

His father Rksa enthroned him when he 
was merely a child. He was religion abiding 
and my devotee since childhood. 

UTtfRfT cTCRT#gfagt oTWrR3T:l 

■R ORSmWRRT ^ II 

Vasistha, the son of Varuna, was his priest 
(Purohita). He taught him the Vedas with their 
arigas (parts). 




104 


Vamana Purana 


rfWt WFPQ ^MlrHvsf:I 

1 %%or gftrt wrot 3 o ii 

That prince went to the forest when his 
study was completed by duly assigning the 
affairs of the state to the austere Vasistha. 

<=m^MiVhichi SlftHI 

snimw 3^11 

Attached with haunting, he then reached 
alone a deserted forest Vaibhraja and 
intoxicated there (viz. engrossed himself in 
pleasure so deep as to forget other liabilities). 

rRTCf tb^chlfaa: ^1 

StfaflT: ^1 *143 TFRtnpraTI^.11 ^911 

He saw a forest where all seasonal flowers 
simultaneously blossomed. It geared up his 
curiosity to see entire forest as the fragrant 
atmosphere rendered him with extreme 
pleasure. 



He saw the forest covered everywhere with 
phulla, kokanada, kalhara, padma, lily, lotus 
and Indlvara flowers. 

qrcri ^ifer ■^rarnTtsiirantfii 3*11 

The divine damsels and nymphs were 
playing there regularly. Samvarana saw a 
most beautiful virgin among them. 

^ ^q-: cb|trwiuiq^d:l 

dtJT ffT W ^5^ chlHqiuuguS^ll^mi 

With meeting the eyes with each other the 
prince as also that virgin simultaneously fell a 
prey to sensuous feelings. 

rft nffeft -qt? chmmAuV.l 

TFJfT r|<*KHl 1 JRJT ftTOf 3*11 

Both of them lost consciousness on account 
of feeling excessive appeal for sex. The king 
lost control on the horse back and he fell 
down on the ground immediately. 


rtq^rq MgldTRl TOgf: d>mfrfMUI :l 


The Gandharvas having power to change 
their complexion voluntarily soon got him and 
sprinkled water on his face. Thus, he regained 
conscious. 

4TT snmtlfaSrqicht qtcTT 

The nymphs on the other side lifted up that 
unconscious virgin and brought to her father's 
home. They revived her by sprinkling water in 
the form of their sweet words of assurance. 

•q <pt vfdaid f ftrinMj 

qrTCjJ ii-bCvi-lSR *l*Wl(l WSm:ll3SII 

That king too rode on his horse and 
returned to Pratisthana pura as the sensuous 
gods visit the peak of Meru mountain. 

JPjfa TH ^5T rmf Ml 

ct^T tnjfq •u^itri ftf^nrso ii 

Since the day Samvarana, the son of Rksa 
saw Tapatl, the divine damsel there, he was so 
deeply enchanted as he left the day meal and 
sleep at night. 

rTcT: dbU||^:l 

dudftnfiid gtt xnfe rrrat ft&ir#*ii 

fdjqt^j ^ Mf*i!*?ii 

When Vasistha, the son of Varuna saw that 
chivalrous king so anxious for Tapatl by 
virtue of his intuition and Yoga; he ascended 
to the sky, entered within sun orbit and saw 
lord sun seated on his chariot. 

<t <tgT qiT9ii ^ ■'HIM ferarPT:! 


The great Dvija Vasistha saluted god sun 
and rode on his chariot when it was 
reciprocated by him. 


^Tbfal: 




Chapter 21 


105 


Vasistha looked like a second sun with aura 
shining and matted hair when he took a seat 
beside the sun. 

<RT: rRtSR.M 

Tg a r iw) 

God sun honoured him by offering Argha 
etc. and asked about the purpose of his visit. 
Vasisfha replied- 

■HMNIMUfw 

■gelt WtJRZnsf ^ rrt ^tfq^TII X $ II 

O most radiant god! I have come to ask for 
the hand of your daughter to Samvarana. 
Please, fulfil my demand. 

cRTf cfftlBIU f<c(|<J>>U| 

PtcJfcni W rTTcfl n^vitd 

i J Z PKmi 

4te|<U|W ^^U'jfVsu 

O gods! lord sun then replied in the 
affirmative and offered that virgin Tapatl for 
the king Samvarana to Vasi§tha so came with 
demand to him. 

cp-Tf 

■*n *nfq fpi t 

Vasijtha then returned to his asrama with 
the daughter of sun. That virgin too 
remembered the prince and said to Vasistha 
with folded hands. 





yifflnwlsftr ^ii t s ii 

Tapatl said- O Brahmin! I know the 
characteristics of the prince I saw in that forest 
when I was in the company of attendant 
nymphs and lost my consciousness due to 
over attraction for him. 


<*Ii4yi '^Ruiw^ct 

^tpt xt Tist ^ o u 

Both this feet are with the marks of discus, 
mace and axe, his legs and thighs are like an 
elephant's trunk, his loin is like that of a lion's 
loin and the middle portion of his body is very 
thin with three lines drawn thereupon. 

Spft rf cRfsql 

Wf rTSTT 

f?ITt (EWlfdllt»ll 

His neck is like a conch, both arms sturdy, 
solid and long, marks of lotus flower on his 
palms and his head is like an umbrella. 

TTUTtfl •yyni ^TRTTI 

^htst ^9T:im^u 

His hair is blue and curly, both ears are 
fleshy, soild nose, fingers of hands and toes of 
feet are beautiful with nodes and long in size 
and his teeth are all white. 

■gp<T: qgfob3Ud)4- 

■<Tb«W TRg*: 

^ ^ II 

That valorous king is unnata from six 
places, gambhlra from three places, long from 
three other places, red from five places, dark 
from four places and humble (bent) from three 
places. 

xRnfq xn^i:i 
TT *FT3f% ^ 

<t <iy<^ wt (4(4^11 

He is white at three places and fragrant at 
four places. Lotus marks are visible at his ten 




106 


Vamana Purina 


places. 1 O lord! I have already determined to 
be the bride of that king on the earth. 

55T3 Pt PTO duRdtjtgil 

ipimaFT TTPtftPTPi 

trtI 

^Ttj PSITS^PTP fpPt $lPWfll p mi 

0 lord! Offer me to that austere and 
meritorious king only as the scholars say that 
the virgin passionate to any particular man 
should not be offered to other. O sovereign! I 
bid apology if you see any mistake in my 
statement. 

pTT 

STHq-ft cnjSTI 

Lord Visnu said- The austere hermit did 
meditation on the matter, became happy to 
know her attachment for Samvarana and 
replied- 

<W\x\ 

^ TJcT ^ 

tJTT wn 

TT T*T rtTOlfa t 

^Trq^T: Wi'uft f| ^FRTII q^ll 

O daughter! You had seen the same king in 
the forest for which you have been brought 
here. That Samvarana, the son of Rksa is 
coming soon to my asrama. 


1. The meaning to the hymn and above is given in 
commentary of Rama Chandra Bhatta on 
Vamanapurana is under- The unnata parts of body 
are six in number i.e. forehead, shoulder, armpit, 
neck, loin and thigh, three parts are called 
gambhlra. These are navel, middle portion and 
belly, both amis and testicles are long (Pralamba) 
both eye balls, lips, hands, feet and nails are red 
(raktima), hair, furs and brows are dark, both 
brows, both eyelids and ears are humble (bent), 
teeth and eyes are white and hair, mouth and both 
armpits are fragrant. 


ararep n fa fw xpr- 

wciwim sn$iarf<ici^i 

5gT pfpg Mfuure r pstf 

iwt im 6 n 

Shortly that king came to the asrama of 
Vasistha. He bowed his head before Vasistha, 
saluted with sheer obeisance and saw Tapatl 
there. 

■qgT g m iKikWRH^ai 

y^&lfqfd ctjfapiPrll 

PPt*5 PRPPT ls'jl'9, 

m? TtriSiiKHUP^n 

He thought he had already seen her when 
he watched her huge lotus eyes. He asked- ,r O 
divine! Who is this spinster?" Vasistha, the 
son of Varuna replied. 

IP 

PPPT pfagj rTWT 

PPT udtalq f^c||qj<isi^T: 

O King! This is the daughter of sun 
popularly known as Tapatl on the earth. Lord 
sun offered her to me when I so requested for 
you and thus, she is brought here. 

dWIrtrtjfHa ^cZTT: 

print pw fafStPsimi 

31fgt 

piftr fafsraRTOpT.’ii^u 

Hence, O King! Prepare yourself soon to 
solemnise marriage with Tapatl. The king 
overflowed with joy and solemnise marriage 
with Tapatl with exercise of all rites 
prescribed for marriage. 

TTT P pfp JfPZT PPtsfaTPT 

wrppppTppj 

TP ^ PPP 

wn P^ui tjptptpt fpfoii s, t ii 



Chapter 22 


107 


That Tapatl (daughter of sun) began to live 
in the palace with her beautiful and 
meritorious husband so happily as if PaulomI 
(daughter of a monster) enjoyed pleasure with 
Mahendra in the heaven. 

? ^ii 



Chapter 22 


107 


Chapter 22 

Glorification of Brahma-saras 

cmcni 

^TTfl: Tjfl: mf§c|?tttiui4ji 

*mrantffs;fiTfcr 

pr wsf^r:ll *11 

Lord Vi?nu said- "Tapatl gave birth to a 
son, having all characteristics of a king as a 
result of consummation with that chivalrous 
Samvarana. His body availed growth as the 
fire on pouring ghee and all rituals like 
Jatakarma were executed in due course of 
time." 

3>fl ^ «£Siq»<ui 5 

fafcur fiuiet*,U||rifJM| 

^ (dfimwitapii ? ii 

0 gods! Vasistha, the son of couple gods 
Mitra and Varuna, executed the ritual of 
Cudakarana for him. The ritual of upanayana 
was carried out when he attained the age of 
nine years and thus he acquired outstanding 
knowledge on the Vedas and scriptures in due 
course of time. 

flflSRJiU^fatht?? c$: 

t^TTfl yRiotii 

•TTRT WUfFip:ll?ll 

He acquired all requisite standard of 
knowledge at the age of twenty four years. 
That son of Samvarana got popularity as Kuru 
in this world. 


flat p fl hUVHfcfoMJ 

flRfflyqrgNtUlflT flfl:imi 

The king Samvarana then wished to see the 
marriage of his learned and meritorious son 
with a virgin from a noble family. 

u1<ihT ^flt wn t gRhi ^r:i 

g><UdId gnql-H TTTflT^vC^sfh' flTqjimi 

He thought fit SaudamanI, the daughter of 
Sudama for his meritorious son Kuru in his 
search for a bride and Sudama on his part had 
also given due consent. 

TT flt pijflt 

fl^gfl 7T? MUdlEd ll ^11 


Kuru began to enjoy the pleasures of 
conjugal life as Paulomi (Sac!) with Indra in 
heaven by taking care of the limits drawn in 
Dharma and Artha (the essence). He was 
extremely happy with SaudamanI, his wife. 


flflt TThffl: p 
fafetcl l 


The king then made him crowned prince as 
he thought him competent to handle the affairs 
of state aptly. 

flflt TFHtsfafaflj^jJ ftflT 

^ vipww ri iifr prair *ut: c n 

Having so enthroned and assigned with all 
affairs of the state, Kuru began ruling the 
earth and subject with the same spirit as a 
father for his children. 


7T i u4'JIMWg)l<fcl > JMRIcit <? II 

He became the most powerful king having 
a strong command on territory, great ruler, 
good administrator and just. 

flfltSTfl ffeflfltvTT 

ttrflflfilld: ft dldgM: ~m\\ *o|| 

With the passage of time he came to know 
that fame is supreme to acquire in this world. 
Divine dwelling stands for the time, the 
account of fame is not over. 



108 


V&mana Purfina 


fcjijrjR -q^f -*raf cistaM f Tnfeq:ii u» 

After giving due thought to the factual 
aspects, that king decided to move around the 
entire earth in order to acquire fame. 

drill ^cicM ’TTq I 

fe&vii^j m:ii w\\ 

In course of his tours, that powerful king 
reached Dvaitavana and wished to see interior 
of the forest. 

m <wvifei wit 

Witt WUT: Stftfagi ITTWdt^ll ^ it 

SPRIT ^ ^^JdH,l 
fwt TO(tf fjd' ^eh\ldi?HlkjdlH.II^!! 

He saw there goddess Sarasvatl, the holy 
river emanating from the Plaksa tree, the 
tongue of Hari (Harijihva), daughter of 
Brahma, mother of Sudarsana, flowing on a 
broadened bed and surrounded by several 
crore holy places at her bank. 

dWIW^rlHMWIftl WryiMldl5«rafq:l 
qms mi n w 5#?nJTt ^grRmn^mi 

The king took a dip in that river and his 
body felt unprecedented cool and fresh. Then 
he went to the altar of Brahma 
(syamantapancaka) existed at the north. 

3tTWrlTSrfiFTlft WW^I Rcfa'.ll^ll 

That holy place Samantapaiicaka is spread 
on a land five yojana each from four sides. 

feRrr itepr: Tri^cT mm: jmtrfni 

The gods said- "O Purusottama! How many 
altars has Brahma? As you told Sarvapancaka, 
the altar at north." 

sfiwra 

%l^:l 

TRfTfll^ll 


Lord Visnu said- "Brahma, the creator of 
the world has five altars existing as a bridge to 
religion and lord Sambhu had performed 
yajiia on them all." 

SRTFTt -qsw ijgf ^fatf?R:l 

fam ^iw ^ n 

*TRKT ^glRrcr 1WT II ? o || 

Prayaga is the middle altar, Gayasira, is the 
altar at east, Viraja is southern altar, Puskara, 
decorated by three ponds is the western altar 
and imperishable Syamantapancaka has been 
said to be the northern altar. 

U'JiPifv; UfcUbHHJ 

gs ftw fa #fawiifa ^ s»n 

The royal saint Kuru thought of making 
fruit pouring in that area and started 
cultivating all desires. 

ff?T JRRTT rSfSRSfl 

WT ddtl|iM , tl:ll^ll 

He alighted from his chariot with this 
determination and constructed an unique place 
for acquisition of fame. 

f^r ttylgu? ijir jr^:i 

trim waraflM <*f%ygki:ii^n 

He made a plough of gold, yoked the bull 
of lord Sankara and Paundraka buffalo of 
Yama and prepared himself for ploughing. 

W ch’iti ?insbg:l 

In the meantime, Indra appeared there and 
enquired of the king- "O king! for what 
purpose are you ready to act here?" 

TRITSirafrRT^t «PT: STUt ^TT^I 

g 'gtfr *1 ognMiftdlHJI II 

The king replied- "I intend to grow crops of 
penance, truth, forgiveness, kindness, purity, 
generosity, yoga and celibacy here. 




Chapter 22 


109 


t gfara chW I &kf ^TTI 

?iai(^%ipi ^rawa.-ii^ii 

Indra said- O king! where from did you get 
this seed consisting of eight parts (things)? 
With these words, lord Indra smiled and 
immediately left that place. 

TRfsft «Uty«hJ 

m *U>IMI$llid:ll ^V9II 

The king began to plough the field up to 
seven kosa from each side and adopted it as a 
regular practice for a long period. 

TT^TT fmMtrefarqsri 

cT^TSSTf -q^pf yursttm l^nif^ll^dll 

Then one day I also visited there and asked- 
"O Kuru! what are you doing?" The king 
replied- "I am cultivating the great religion 
consisting of eight limbs." 

artT ws^t Tif^r 
tt *n?trq «for d»r^ct^i 
q' rcfo s mfa #t ^ ^ 

TTd) •jMfdHi ^nf^niT: tpjtt: f«r:i 

H^T <T «p3T ^gT qg|3&.U| %TRT:ll^o|| 

M: Trsft WT <Tlfv^7tl5WT^ WII 3*11 

I then asked further- "O king! Where is that 
seed?" The king replied- "It is within my 
body." I requested- "Give me that seed as I 
will assist you in sowing and you with plough 
the field." The king stretched his right arm. I 
immediately cut-off that arm through discus in 
several thousand pieces and gave them to you 
all. Then the king stretched his left arm. I also 
cut-off that in several micro pieces. 

tn^RRTT fevfl *T 

M: TT ^ f?TT: rTRT «TI I 

$*{<K4ra<lll 3 * II 

He then offered both thighs to which I also 
cut into pieces. He then offered his head and I 
was pleased with him and he asked blessing 
when I undertook for that. 


cf:i 

TWIdHI tI TJcTRt xT 3311 

Kuru said- May the land so ploughed by me 
become popular as a holy place and the 
persons taking a bath and dying here attain 
great blessings for their noble deeds. 


SucrtflST RFf Wl 


glUtlTlrfd* ^T5^t fortll 3*11 


O Madhava! O sovereign god! O Hrslkesa 
with conch and discus in hands! the activities 
like fast, donation, bath, japa, havana, yajna 
etc. and even the evils may bestow 
undepleting fruits under your grace. 


m\ Wl ^f^RTI 


oRTR 

WT rrq^ll ^^II 

dsn *r k$ spt 

trsn^r^ wrrii ^ ^ ii 


’’And O Pundarlkaksa! O Acyuta! this place 
known after my name (Kuruksetra) should be 
made residence by you with Sankara and other 
gods. I request for your grace.” I nodded 
positive and then blessed- "O king! receive 
again the divine body and O resolute! I bless 
that you will merge with me after death.” 


tht i TT^yr:ii^^ii 


Your fame shall remain everlasting here 
undoubtedly. Several thousand people shall 
host yajna here. 

78Tflf ^ TT JOTtrPT: I 

^T ^T *KHWH cTI-gffeH tJlfq W^ll 3 * II 

fagm rt v i ^g>u? TT§Twrq;i 

Lord Visnu appointed the demi-god 
Candra, Vasuki serpent, Sankukarna, 



110 


VSmana Purina 


Vidyadhara, Sukes'i demon king, Ajavana, the 
king and Mahadeva, the fire for defending that 
holy place. 

■3T*fNt list’ll 

All the above including their attendants and 
followers defend Kurujangala from all 
directions. 

3T^ HB^lfui 
■Rif h 

The archers, eight thousand in number, 
restrict the entrance of evil-doers and they do 
not allow the sinners of this mobile and inert 
world of creatures to take a dip in the holy 
river. 

wst ftra HI 

gw Hft mggts Kri wht 

There is a holy place Prthildaka just at the 
centre of it. A holy river with clean water 
flows from here towards east. 

UH wt: «h^:i 

ni ^cjqrefl fenrt 

Lord Brahma had created at the initial 
phase of creating the earth, water, fire, air and 
ether etc. all organisms in this holy place and 
it is called Prthudaka. 

(ifaerat hsrt- 
HTtafft HU: HW: HUfui 
ufnfirnRhj HsfrsplH 

H^clHPf: «friw f? 

Waters of all great oceans, holy places, 
rivers, springs and reservoirs created by lord 
Brahma are assembled with the water of this 
holy place. 


3T7SS5HT ffStcRT: W* fTHrrRTrll'tf^ll 

Lord Visnu said- During ancient period, the 
Brahmins asked the old hermit Lomaharsana 
about the magnificence of reservoir 
(sarovara). He was then living at Kurujangala, 
a place located between Sarasvatl and 
Drsadvatl. 

am : 

«Miui HTHt <|f| ilsrtHt H (ivliRl: I 

~ ^cidHi u mg i tmg H rf u hii-svsii 

(They requested)- Describe the expanse of 
this reservoir, the magnificence pertaining to 
the holy places and gods residing and the 
origin of VSmana. 

Ucteirdl cW^nj cllPi4vHlM^UI:l 

o 

afoui ' HI f n uifgni4 

Having heard this request from them the 
highly pleased primeval hermit saluted and 
said the following words- 

y^lUIMlVi 

H ft yfumrq fstf 

Wt WHT: W^II^H 

Lomaharsana said-1 describe the great holy 
place of Brahmasara with the expression of 
my humble salute to lord Brahma seated on 
the lotus, Visnu with LaksmI and lord 
Mahadeva. 

Hf *r<W Hiftr oranra ijufi 

HT: ufaflit sfcfc U3TOT: f^lcf fim<>|| 

Brahma had stated long ago that this 
reservoir is extended from Rantuka to Aujasa 
and from Pavana to Caturmukha. 

*(haim<4i4w 1 osn#r u q^iwn 

HT: WOT Haitdi : II q ^11 



Chapter 23 


111 


O great Dvijas! Listen to the dimension of 
this reservoir as told by the great soul Vyasa 
during the middle period of Kali and Dvapara 
(the age). 


ft rWT 


This reservoir extends in the length from 
VisvesVara to Astipura and from Kanya 
Jaradgavl to Oghavatl. 

O great Dvijas! Listen to the authoritative 
dimension, as I heard from V3mana Purana. 

Middle^ 

m: TTfrTj qM-d«4^HHnq'i<ll 

This reservoir spread a yojana each from all 
sides should be considered in expanse from 
Vis'vesVara to Devavara and from Nrpavana to 
the Sarasvatl. 


Kura and since then popularly known as 
Kuraksetra. 

■q^rt ilM^W TSPSTTI 

U i d^«*)dy‘l'dM^ch 

rndin^wl-d<4Rh^im^ ii 

The portion between Tarantuka and 
Arantuka as also Ramahrada and Caturmukha 
is Samantapancaka Kuruksetra and this very 
place is called the north altar of Brahma. 

yldlMd^tuil tt<lMl^lc«l 

Srfg7TtSSiR:H^II 


ww.i 

•fcret >jfd»ch T m4 wif4 rim iwummi 

The gods and hermits resort to it and use 
the water of this reservoir with sole desire of 
emancipation and other people reside here 
with a desire to attain heaven after death. 


sHjPHT flfedfmj ^tfwi 

faujjd T f&lfdq i irld 

Yogi Brahma had used this water for 
creation and Visnu as Hari sipped it for the 
proper maintenance of the world. 

■^or xt mtnsr Moduli 

tfoq tM ?rnraF?T:nm9ii 

The great soul Rudra entered at its middle 
portion and sipped the holy water. He thus 
attained the essence of being Sthanu. 

3TTOTT HPJTt TPT|R: ^tT:l 

fW ri W: fii ^P{im<ill 

It was initially an altar of Brahma but 
subsequently, it was addressed as 
"Ramahrada". Later on it was ploughed by 



Chapter 23 


111 


Chapter 23 

Description of Bali’s Coronation as the King 
of demons 

W 'dfHPhfa'dt jm Vldd>Hl:ll *11 

The hermits said- "Describe particularly the 
magnificence of Vamana and his origin and 
please explain how lord Vamana had bridled 
Bali and returned the heaven to Indra which 
was conquered by him." 

Stqfo xHTOR ? ^ItfrllRII 

Lomaharsana said- O sages! listen with 
pleasure to the origin, magnificence and his 
dwelling in Kurujarigala. 

cf?T ^fqTqt ff3TWn:l 

wn?#TfrtefT: ^ttii ^ ii 

O great Dvijas! Further, listen about the 
demon dynasty in which Bali, the son of 
Virocana bom in the distant past. 





112 


V&mana Purina 


jm fst 3 h)ch) mi^i 

^csmi ^ll ^ II 

Long ago, Hiranyakasipu was the king of 
demons. Prahlada, the valorous demon, was 
his son. Prahlada was the father of Virocana 
and Virocana was blessed with Bali as son. 
On the death of Hiranyakasipu, Bali ruled 
properly over the three-world as he had 
defeated the gods from their respective places 
and positions. The gods however, did 
tremendous effort to defend but could not stay 
before the demon army led by Bali, resulting 
to which three-world was subjugated by 
demons. 

?rert wm 

spfotfftmivail 

The mighty Maya and Sambara conquered. 
Everywhere spread the religious acts and the 
directions got purity. 

•gg# Ifcrcfr fe rrafti 

^gf?ll<ill 

wwi «ni n 

God sun too shifted to daksinayana (i.e. 
favourable to the demons). Prahlada, 
Sambara, Maya and Anuhrada etc. demons 
began to defend the state from all directions. 
The sky too was subjugated by the demons. 
The gods began to see the yajna then hosted in 
the heaven. 

sr#ffR& cRTl xf gtt^ri 

The entire world stood rigid in nature and 
began compliance of the religion. As evils 
ceased, the spiritual conscience rooted 
undeviated. 

gtfotJRT g^tfepfll || 

g^nwR^%f wf i 

tot g^raggTfgfii wi 


The religion was duly established in its four 
segments. The evil reduced to stand on a 
single segment. All kings took care of their 
subjects and people from all asramas began to 
follow the acts prescribed for them as per their 
respective religion. 

3tfgfgrElS^: gffiforcisfr #WI 

xtii wi 

The demons at this peaceful phase of time, 
enthroned Bali and the community of demons 
as a whole celebrated festivities at that 
auspicious moment. 

M<d)dd«b<l ^glfVIHln ^ II 

LaksmI, the goddess having radiance of 
lotus petal, who blessed with wealth came to 
Bali. A lotus flower was in her hand. 

«Me|di IlH ^riUHT g^l^l 

gfcnsfgr TO ^cKNMtMilll ^11 

LaksmI said- O great victorious king! O 
valorous demon king! I am graceful to you for 
the defeat that you gave to Indra. I bless you 
with all good things. 

gfir fet mifiM:i 

TOfc? ^tlMHIdlll ^ II 

Since you have conquered the divine state 
by virtue of the valour you showed in the 
battle-field, I have therefore, came to see you. 

^TTSRf SHcfang (^<uqchfviql: fHl 
TO chffc-nl 4 VIH .il WII 

O great demon! It's not so surprising a 
matter as you were bom in the family of the 
demon king Hiranyakas'ipu. 

V»ll 

O king! You are more peculiar them your 
great grandfather Hiranyakasipu because you 
are ruling over the three-world entirely. 




Chapter 24 


113 


3jfg^T erejr g^iriHmii u n 

With these words addressed to Bali, that 
LaksmI goddess entered with him- the 
goddess worshipped by all gods, who is worth 
adoration, is a favourite and gracious to all. 

^zr: JfcRT fh chUdffiftcl xTI 

w' 3 V 

’Sffikm WI fern 

qcfejmuql f^TT ^TPRdfay i K<l :iRo|| 

JPnRT f 

zrf^RT W^l%TII ? *11 

All great goddesses Hr!, 1 Kirti, Dyuti, 2 
Prabha, Dhpti, 3 Ksama, BhQti, 4 Rddhi, 5 Divya, 
Mahamati, 6 Sruti, Smrti, Ida, 7 Santi, Pu§ti. s 
Kriya and the nymphs expert at singing and 
dance then were pleased with Bali and they 
began to serve him in varied ways. Thus, Bali 
the follower of Brahma obtained the unique 
prosperity of the entire three-world. 

ffr wfa i mpui ufHci y rauft 

flrf^WsarnttiR^ii 



Chapter 24 


113 


Chapter 24 

Vicotry of Bali on gods 

if EUlfddr.t 

(gwjjetfxmdi - *rar:ii *n 

The hermits said- Please, tell us what 
activity caused such a defeat for the gods and 
how the god Vi$nu became VSmana. 

3 cira 


1. Bashfulness. 

2. Splendour 

3. Fortitude. 

4. Prosperity. 

5. Magnificence. 

6. Supreme Intelligence. 

7. The earth. 

8. Nourishment. 


Lomaharsana said- When Indra saw that the 
three-world has been subjugated by Bali, he 
went to his mother who was then living on 
mountain Men), all safe as a residence. 

•hh1>) uto *ntpr gwrararo <rt ftnuj 

at i i^puia r w 3^ mifcm t: ii 311 

He described the complete events 
pertaining to the battle against demons which 
resulted in defeat for the gods when he safely 
reached there before his mother. 

arfcfriMra 

3 ? gotrfirl yr«t4l ^mt^i 

Aditi said- O son! you cannot kill Bali, the 
son of Virocana even if you join gods with 
Marudganas if the state of affair is so 
dangerous. 

wuftiuii ww f?i 

*F?j 31-^3 VI«Wrlll HII 

O thousand-eyed son! Only a thousand 
heads (lord Visnu) can kill him in the battle 
and he cannot be killed by any other ways. 

rlSd^tf 10 f*RTT gtm 

I will ask your father Kasyapa, follower of 
Brahma, for the defeat of that great soul Bali. 

citfr Ttv ivn: gty^PTif^eFt^i 

cidium nrftct 3 ft ^HtrotftfirHii^ii 
mu f^od 3r?ht 
^TTTT ^r«Riy>A: f^ldUfHfVltalMM^II 6 II 

ttercnn 11 

WHIRrarr ftrTT c^fcM-dfadHHHjI II 
ggld l fc-^rmi W^Rjjb y^l 
u^futi-tfffrd ^nn ^Httarcmti ^11 



114 


V&mana Pur ana 


The gods then went to Kasyapa who was 
filled with splendour, austerity, the son of 
sage Marlci, glowing with the radiance of 
Brahma, who was Devaguru, the first bom 
Purusa. His aura was like the sun beams, his 
body was blazing with tremendous flame like 
the fire of sacrifice. He was pondered over 
perseverance, follower of Brahma, truthful, 
preceptor of gods and demons alike and his 
influence was great because of having been 
graced by LaksmI. 

*ST: WT 

arewa t fagfon gdfcftar SOTqftmi ^ n 

He is the third Prajapati on account of being 
his creator of the three worlds, the best 
Prajapati and spiritually being great. 

m wet % ^Trikrr:i 

3^: Jll^PT: ^ wwftcf ttrot: II ^ II 

All gods went in the company of Aditi 
saluted him and reported the following matter 
as Narada reported the matter to his father i.e. 
Brahma. 

akkrr yfayi^ui ^cnfira;:i 

Indra has been defeated by the mightiest 
demon Bali. Hence, suggest the measures 
benevolent for the gods now so that they 
could become more powerful. 

^ ^m «F^TC: 

ffij d^inlchi-y Rta^ii *mi 

Kasyapa, the creator of world (loka) 
decided to visit the abode of Brahma for 
appropriate suggestions in the matter. 

cTSTT ^11 

Kasyapa said- O Indra! Let us go to the 
most excellent abode of lord Brahma and 
report the matter there immediately. 

Wf^fTWt ^ctT TO: 

5tRspTT 93TCT3FT *011 


All gods went with Aditi to that as'rama 
then marched quickly towards the abode of 
Brahm^ duly protected and surrounded by the 
hermits. 

% jjgrfr WTHT 

gnWNft&nf: ynsiM<3:ii *<;ii 

All those gods, mighty and brilliant reached 
there within seconds through their divine 
aircraft operated merely by the desire. 

Wii vgfaea^fwvkiRii huczpthi 

3 Wix*}=d faRdkif trrut ** ll 

Those people so desirous to see lord 
Brahma entered into the assembly hall 
spacious enough to sit and discuss. 

u^RdiHJ 

yii+chfritfkaMli' ^gr ? ° ii 

They were pleased to see the auditorium 
from where the murmuring sound of bees was 
coming out from chanting Sama, a place all 
benevolent and worth killing the enemies. 

3rtrET: 

flRPhf ^ 3 i%ll ? *11 

Those gods heard the Reas of the Rgveda 
chanted systematically by the best scholars in 
course of executing several intensive rituals 
there. 

L|<«t>Mfddwyii 

tHUMfuii w Jrijcf yuitfddlll ? * II 

The auditorium echoed continuous with the 
voice of the supreme hermits, well learned in 
the Vedas, the procedure of yajha. 



■ ^feaifayir^ >:ii? 3 ii 

vilchidffraryi^sj w<M)Rdnj 

rR ^ RradT: yR»ldsldl:ll?*ll 

gw chyiimdMI:l 

?TC 3 t WO T R I ^ ^TT M t 5 K f kmRig :n -?mi 

The gods heard the voice of the expert in 
samstaras of yajna, the educationist (learned), 


Chapter 25 


115 


the scholars learned in the meaning of Vedic 
hymns, the Dvijas expert in all learning and 
experienced in the best Lokayatikas . 1 They all 
were chanting hymns. The sons of Kasyapa 
saw there the best Brahmins who were expert 
at executing japa, havana in an orderly 
manner. Lokapitamaha Brahma was seated in 
that auditorium. 


iMIOTfl tT OTN STOTOT TO: OTT^II^II 


The Prajapatis present there were adoring 
lord Brahma who is the preceptor to the gods 
and demons alike and enriched with Vidya 
(learning) and Vedamaya. 


c$T: OT^TT: f|fjffiTOT:l 

4 ottt hk<ot«iiii wi 

WT rj TOT TOTTOTfa rfll 9^11 


OTOTOTOTTTOTt T^l 

•OT f lOT p r OTOTTt rftchMfi Wi lli 9^11 
OTTI 2 J «KOT 3 ^cT OTOTcOT: OTOT Tier Tfl 
rTT^ TT TJ^; ^ o || 

OTTf OTTOTI OTfeft ^2J flOT?T: I 
^ITOTErN ^g^fsejeJSTOTOTII 3 ^11 
Tfi? 5 I OTjP TRf cdeiRiyOT:l 
wr fewtf rf grraa feftrroT: 11 3 ^ n 
ffor ra ra g ototj f^t otBtot^ wi 

3rtOTOT2J OTOT£J Tlfiwdl:il 33II 

O the great Dvijas! Lord Brahma was being 
worshipped by Daksa, Praceta, Pulaha, 
Marici, Bhrgu, Atri, Vasistha, Gautama and 
Narada, all learnings, the ether, air, splendour, 
water, earth, word, touch, complexion, 
essence and smell, nature, deformation, 
another great causes, the four Vedas with their 
angas (parts) and lokapati, ethics, offering, 
resolution, breathing (prana) and by numerous 
others. O great dvijas! Artha, Dharma, Kama, 
anger, gaiety, Venus, Jupiter, Mars, Mercury, 


Saturn and demon head stars were also present 
in an orderly manner there. Marudganas, 
Visvakarma, Vasu, sun, moon, day, night, 
fortnight, month and six seasons were also 
there. 

OT W f^oOT OT^JOTT^I 



TT^^tOTrf f^oqi fl$|tJj|U|^fc|dlHJ 
mraTfelT f^JIdTJTOTT^II^m 

sOTflOT OTOTOTOTTfeOT^I 

OTJTOT ^cr sr?rf^: WII 3 $ II 

The best among religion abiding hermits 
Kasyapa entered that auditorium filled with all 
desires, splendour, brilliance, radiating with 
splendour of Brahma (the knowledge). It was 
indescribable and beyond imagination. He 
turned towards Brahma in that auditorium 
who was seated on the best chair and saluted 
him with all hermits known to Brahma. 

OTP. TOTTOT tRuft fOTOTT: WOTOTPI 
fOTJOTT: TTRTT foOTTOTcOTOT: II 3^911 

All those resolute attained de-nova mental 
power; their sins were absolved and they 
cooled down when they saluted that supreme 
soul. 

^gT ^ dl^<IOT«*teb¥OT*d ■■HSmdlHJ 
3TT? WT TTOT^TT ^OTOT 3 rgfteT:ll 3 <SH 

Lord of celestials Brahma said when he saw 
the gods came there with Kasyapa. 


1. Ways of the world. 




Chapter 25 


115 



Chapter 25 

Departure of Kasyapa and gods to 
K$Irasagara 

WTHT ^ %l 

iT H*|4W«:ll *11 

Brahma said- O mighty gods! I am 
pondering over the matter earlier for which 
you all have now come to me. 




116 


Vamana Purana 


srfemfd ti cr: ^ qrgjhn» :i 

*<rl<tfH«<y<4TO *TtS^*T ^TT «rfywif^ll ? II 

? I*th ^<i«fti hftifa fo9f^i 

^HleW^lPM ^TT^r ^HmrM 31^:11^11 

O great gods! Your desire shall reap 
complete success. The creator of the universe 
who will defeat the demon king Bali is not 
only the god of gods but I also adore him and 
consider him saviour. He is the leader of the 
three-worlds and sovereign to all gods. 

*T: JPJ: ftsfr® ^RItR:l 

pfatssr ^ |grr giiP&4 ^rrrhii y ii 

The god of all worlds, forefather to all is 
also addressed as Sanatana Adideva. 

t ^Tlft M^ I rMH ^ ft§: qfo TOlfeft i 

^cTTTOFI.fft ftra ^T fW^xHTMimi 

The gods etc. do not know that supreme 
soul but he is well introduced to the gods, 
myself, Sruti and the universe very well. 

<J TRTT^T TOT Tlfa^l 

*ift srrt tikiwt ?nisrcft prep 5 n 

SftTfTOtrft fiH a<|r»ui ftf?T 

srp to wminWtftnniifcii 

^ W rTTO I 

3T^T TEJTOrara cPTSRtr ^JT*{ll<ill 

I, on his pleasure suggest to you the best 
measures for resolving your problem. All 
people go to the best place addressed by 
scholars as Amrta. It is located at the northern 
bank of Kslrasagara that falls at north from 
here. The creator of this universe is seated 
there in a tough penance under Yoga. You all 
resolute should at that place and sit in tough 
penance. 

rRT: STTRM ^rspjT fe^'l^'irPtl'kHIH.I 
3OTTRt dld<^<N ft:^pil ^ II 

ttrt pram tottott (vmihi 
gmff TOTO»rci s^cnftniHii s<> n 
ftsqt -MoUlef TT f Tfm q4ch<r*W l i¥l4lH. I 


4<eftd l (sft<TO «tftrnr*R:imM 
to sttott^ § ^wfa^i 
3 TO %TO ftrafrsTt W II 

3R2T ft> cit «ifn f^RT:i 

^THTTO: ^HT McH*rlMy«Hldl:ll^ll 

You will hear at the end of the summer 
season the voice of that lord. It will appear as 
a thundering cloud, tender with grave sound, 
filled with love, attractive, impressive words 
intertwined, all benevolent, processed like the 
follower of Brahma, divine, truthful and 
competent to abolish the evils. Thus, when 
Yogavrata of metaphysician Kasyapa will be 
over, lord Visnu will address you all- "O 
gods! I greet you all come to me. I want to 
bless you. Ask you all the desirous thing and 
each will definitely receive the same. 

cftrsftft: pyfft mt tt^ji 

yu|U| ftlTO '’TTsfl' TPF^ efftftllT*II 
wt ft ct ^T: pt wrfftft T.l 
3rKgr TOT TOT dWftcdfcl TT^lftll^ll 

Aditi and Kasyapa then bowed their heads 
at the feet of lord Brahma and wished that the 
god might appear as their son with his 
pleasure. He impliedly fulfil their desire when 
it is blessed by him. 

W TT*f g^PTfsftft^ «TI 

traTSfSETft fTT: JPTO ftlTO 3nffl 

TT^ftyar w: irftii^ii 

Kasyapa, Aditi and all gods accepted 
unanimously the suggestion, bowed their 
heads in honour and marched towards north 
from the Svetadvlpa. 

rtsfcAuft tiyiHi: trffti irft^i 

mrfti ^rarfT TTTOtf^TTII^II 


They all reached shortly the bank of 
K§Irasagara as suggested by lord Brahma. 

Tt sBRlT: WKEH T fl 

ftftssn ftsm: gfrot^fTlwMiuu 


Chapter 26 


117 


Those gods crossed on their way all oceans 
of this earth, the mountains surrounded by 
forests and numerous other divine rivers too. 

trot 

(MI TTcrwT ^T^ll ^ II 

They all then saw the land deserted, unseen 
by the sun, and surrounded by the endless 
darkness from all sides. 

WHMWI 0 

^TO^I^igct^'^rpra^iRoii 

3 roi<i«? Sfartl 

ipnpi ^ir ^ii 

Whey they finally reached the place known 
as Amrta, the learned hermit Kasyapa 
consecrated all gods of Kamadavrata for one 
thousand years in order for the pleasure of that 
Yogi, thousand-eyed, benevolent Narayana. 

iffoT Wt ^1 

sR^UT W Tgn: ^ <R3JT^n(Wdl:IR9ll 

All gods then sat in strict penance by 
observing celibacy, silence and in posture of 
VlrSsana in an orderly manner. 

cfcyUMtfH 'WFTctBrcTT^f W<<W:I 

Wg: Wt^R^IR?ll 

Lord Kasyapa chanted a Vedic psalm 
known as the supreme soul Visnu for attaining 
their grace. 


II? mi 




Chapter 26 


117 


Chapter 26 

Eulogy of Narayana by Kasyapa 

f^ra^r fep w 

grftFT fafcld%H p- «p| %03 

SR lf ^ gq f qgR «R^f ^f^STd ^RrllT: 
sr p y ra trrr 3% Msidxg c^rtst 

trrw fgft# ggWT 3^nr 


tsrw^ft ws fr fSfoyr 

^iE e hpk fa*sr: r ftg nrf dg anrsr 
spfo snfaro fen w ^r^gqisr w 

■g#3T: TTOSgra: 3131 y^PvK: TTPTOTS 
3T%H 3 ^M>tPT W^rrfT w^rf 

«?«!« wi=nw^ <gmi§:i gRgrcr 

gmpgifg gtasi cjm<*k < gm i gt«i g% 
arfyidii -?ra«ni tt^rtri g'gg ^jertt ^pg 
^333 ^%u wp sfhfa 

■RTdift^arsfiT tntfsftrittciT ^Rtt iftt *P<tT ^n 

imlfwrai 3T5UJ yiHlrd^d Tgqpig 

pgtsftn ^gtsftri ^ftraregfo qfirffa^far 
^reftri ^mfrsfrn ^siftr sum 

Tum^rsftf ifpj isfii ^tdtsftri ^fijransfai 
fgswftuyfcu fpwrtf qr^ram f^R snfajtf 
3TTf^rEtrT3T: ^tUT 3Tlf3^ 

otter ymt 7^[: wnfOTSi^sftr 
l^jrr fg£ igitg HHnitaTsfa u fomfin Iepotei 

3*4wH 3TP ETRWd ^dlfi: 

3R^grcfe?T ung^rat: cOTsm.- gg$Ri 
gT?lsfR tg^n 

grcjffisj grjftfgr mgf mjf'ir^g eiii 

^ xl Tpsfaqi jpi OT:ll ^ll 

Kasyapa prayed- Salute to Ekasrnga, 
Vrsarci, Sindhuvrsa, Vrsakapi, Suravrsa, 
Anadisambhava, Rudrakapila, Visvaksena, 
Sarvabhutapati, Dhruva, Dharmadharma, 
Vaikuntha, Vrsavartta, Anadimadhyanidhana, 
Dhananjaya, Sucisrava, Prsniteja, Nijajaya, 
Amrtesaya, Sanatana, Tridhama, Tusita, 
Mahatattva, Lokanatha, Padmanabha Virinci, 
Bahurupa, Aksaya, Aksara, Havyabhuja, 
Khandaparasu, Sakra, Munjakesa, Harisa, 
Mahadaksina, Hrslkesa, Suksma, 
Mahaniyamadhara, Viraja, Lokapratistha, 
ArQpa, Agraja, Dharraaja, Dharmanabha, 
Gabhastinabha, Satakratunabha, Candraratha, 




Stiryateja, Samudravasa, Aja, Sahastrasira,, 
Sahastrapada, Adhomukha, Mahupuru§a, 
Purusottama, Sahastrabahu, Sahastramurti, 
Sahastrasya and Sahastrasambhava you are 
addressed as Sahastrasattva. O Puspahasa, O 
Carama! you are Vau§at and addressed as 
Vasat. You are Agrayya, PrasitSra in yajiias, 
Sahastradhara, Bhuh, Bhuvah and Svah. You 
are Vedavedya, Brahmasaya, Brahmanapriya, 
Dyauh, Matars'va, Dharma, Hota, Pota, Manta, 
Neta and Homahetu. You are Agrayya of 
Visvateja and Subhanda by directions viz. the 
directions are embedded with you. You are 
Ijya, Sumedha, Samidha, Mati, Gati and 
donor. You are Yoga, emancipation, Strsta, 
Dhata, Paramayajna, Soma, Dlksita, Daksina 

and the universe. You are Sthavira, 

Hiranyanabha, . Narayana, Trinayana, 
Adityavarna, Adityateja, Mahapurusa, 

Purusottama, Adideva, Suvikrama, 

Prabhakara, Sambhu, Svayambhu, Bhuta etc., 
Mahabhuta, Visvabhuta and the universe. You 
are the saviour and protector of this world; 
you are sacred, Visvabhava, Urdhrakarma, 
Amrta, Divaspati, Vacaspati, Ghrtarci, 
Anantakarma, Vansa, Pragvansa, Visvapa and 
bless the desired object to the devotees. 


Salute to havi (oblation) receiver as- four 
(asravaya), four (astu srausad), two (yaja), 
five (ye yajamahe) and again two (vasat) 
syllables (thus, total = 7 syllables) because 
you yourself are Hotra (havana). 

shctimmirit 


[Jj I fJI 



118 


VSmana Purana 


Chapter 27 

Grant of boon to Aditi by lord Vi$iju 

duraurcg trnt yrani 

o 

9#? fs^Ji g^xpT y4lftdH.il ?n 
y«hj>y: ^STdi^RHi 
«hlF#I*RT y?^HflW:IRII 


m tfup y* yt yr^sfyt ^iiT i y i:i 

Lomaharsana said- The psalm so offered 
and chanted by the learned Dvija Kasyapa had 
accessed to lord Narayana, he was pleased and 
said in syllables intertwined with tenderness- 
O great gods! you ask any desired thing. May 
you all enjoy welfare, I will give the desire 
wish to you all. 

c wwzzm 

rffcrtsfy «^ni 4 ci f%sr:ii 3 n 

^rwPTFprT tjrtt ?rrator qf^cn^r: 1 

Snf^tT y sfapqyclHyj t 'grTtll^11 

Kasyapa replied- O great god! We all have 
determined to ask on your pleasure that you 
please appear from the womb of Aditi as she 
desired and become her sqn as also Indra 
could see you as his younger brother. 

cTR; Ul? yygRf cRTfsRtll k II 

Aditi, the mother of all gods, also begged 
that lord to see him as her son commensurate 
with the desire of her husband Kas'yapa. 

i 

^ ^ yTTHT ^ y^Tllkll 

The gods said- O Mahes'vara! Please, be a 
defender, donor, survivor and shelter always 
for the supreme welfare of us. 

^ yfctwifd 71 ^: 1 

ww:ii^ii 

Lord Vi$nu then said to those gods and 
Kas'yapa- "irrespective of the number of your 
enemies, those shall not stay even for a 
moment before me." 

FclT5H< 4 Hni-Hd|^'mhlil'4lfiH:l 

SotiKiff H< i -H4<hot<inis r f q vj4M ii£ii 
faster epfum 

[ ynwito wfarffldMi:ii^n 



Chapter 27 


119 


O great gods! killing the demons, I will 
manage the oblation of offering for gods and 
their meal, the foremost oblation of yajna and 
Kavya for the Manes. O great gods! Go back 
now to the same route from which you have 
come to me. 

HlMui totet 

ciw: ugamy: to t n 

totoii nn 

mm: sif^i fop chvymyMHi 
^ mn ^ii 

3RTHT m (M rft 

to rRR cnrt <y^uim^i pru ^ 11 

Lomaharsana said- All gods including 
Kas'yapa and Aditi worshipped lord Vi§nu 
happily, bowed their head with sheer respect 
and returned to the asrama of Kas'yapa which 
was situated at the east from there. They thus 
reached Kuruksetra at the as'rama of Kasyapa, 
congratulated Aditi, engaged her in penance 
and thus, she observed strict penance for ten 
thousand years. 

rTTOT HlHI TOT TOfolTOf^ ^TMHJ 
3TR1TOTO c)Mi(d| gppftHTII ^11 

$r$fo.I$dhjgl TOTOTjfolTOTII 

tjengrossforr to Meuajumi ifr^i 

prra TOfoftHlfa: ■yfdl^T: TO dM^HIII ^11 
VRUii ^rcnt ffojj yumi TOETOTOTtfI 
TMlfdHwWl'dW^fMUlH.II ^11 

O great hermits! The forest in which Aditi 
observed the penance later-on address as 
Aditivana after her name. It was indeed divine 
forest which fulfilled the desire of Aditi. O 
great hermits! Aditi who saw that her sons 
were humiliated by demons, noticed their 
weakness, worried for their success, had 
observed silence, lived on air and chanted 
psalms for the pleasure of lord Visnu, the 


great shelter, gracious to the devotees, the 
sovereign god, the creator, protector and 
destroyer of the universe. 


TO: froifTOTTTRT TO: 

TO: MtHCh<rqiui <a^|U||4hic'e|lM$||| ^911 


Aditi recited- I salute the god who remove 
the pains caused by Krtya, I salute god who 
wears a Puskara garland. O supreme god! You 
render the best to the devotees. You are 
welfare in yourself and the foremost creator of 
this universe. I salute you. 




Salute to lotus-eyed god, salute to god 
having lotus on navel. Salute to the originator 
of Brahma and salute to Atmayoni. 


fSRT: ^TRTRT ^RTPT rifootl 


Salute to the husband of Lak§ml, the 
suppressor of senses, visible to ascetics, 
holder of discus in hand, the Kanakareta 
holding lotus and sword in hands. 


fofoira feyluKi ito ggwPiul ii 9o 11 

Salute to Atmajnana yajna, a topic for 
Yogis’ meditation, Yogi, Nirguna, peculiar, 
Hari and Brahmarupa. 

vjihrHfdBrl TOT Wlti ^ pfo 

TO: TOP^ ifo? ^Tlffutll ? ^|| 

Salute to the holder of Saniga bow in whom 
this universe existed yet invisible and who is 
so micro and formidable in his features. 


3 1 nyy-til w< fo TsRri tot:i 



cTT^ TOTTOTOTOTTTOTOT TOT TO: I 


TOST: : fosftr ftpi 4 <m: xjfoi 



120 


VSraana Purina 


Rf?f: ^liuii RR: $aj||q %sr&u 3*11 

Salute to Vidhata (creator) invisible to the 
people materialistic but visible at heart, to the 
people not attached to worldly affairs, who 
spreads light outside and always invisible, 
who is seen apparent in the light, the god in 
whom this whole world is existed, who is the 
creator of this universe and who himself rules 
over this world. Frequent salute to the 
foremost Prajapati, the supreme administrator 
of Pitrganas and the god Krsna who is the 
ruler of all gods. 





Salute to the god who holds mace in his 
hand, who is detached to the intended and 
given-up trend of deeds and who render with 
the fruit of heaven emancipation. 

rrrt tot: rpt 

Salute to that sacrosanct Harimedha 
supreme soul who destroys all evils when duly 
remembered by devotees. 



w fcroj RRifR ygRterqji 3 c 11 

I salute that yajna form, yajna established, 
yajna Purusa, Isvara, lord Visnu. 



rr: m 11 


I salute the god duly praised in all the 
Vedas by the scholars (known to the Vedas), 
who is the aim of learned persons, who is 
known to the Vedas and everlasting. 





Salute to that supreme soul from whom this 
world has been originated, will finally merge 
and who is the cause of the origin and 
existence of the world. 

sqm 4 r 

■RiRrsnFRiy*4 wgiFs RRi mgHJ i 3 *u 

I salute that Upendra under whose control 
the movable and immovable Abrahmastamba 
(world) is so extended. 


fspg fonj cf RRlfR U-dTRfdHJI ? ? II 

I salute that ruler of the universe and 
Prajapati Visnu who provides with 
maintenance this entire world and who has 
existed in the form of water. 

cfRtSTJTRR trfffTT *T:| 

TTf^rar Tf R Rim^ ll 3311 

I salute the Upendra in the form of sun who 
shelters the tangible dark monster of the night. 




W: Rflfr W RRPR^ II 3*11 

Whose sun and moon eyes watch all good 
and bad activities of organisms executed 
throughout the three-worlds, I salute that 
Upendra. 

ftrR UcRild^qlfcdHJ 
RTJR RR3f HMliR 3Wdlot|qr^|| 

I salute that unborn, everlasting creator 
Visnu, the Sarvesvara about whom all that I 
have said is true and not untrue. 

qgldrHriiy-* ^ fRSJTRf SRT^RI 

Ir r<*>mi: ^ 4 rr ^ r 4 )wt:ii 3 ^ 11 

O Janardana! by virtue of the truth if 
actually I have stated true here may he fulfil 
my all desires. 






Chapter 28 


121 


Chapter 28 

Grant of boon to Aditi by lord Vi$pu 
<3=1 m dT^I 

3T^T: rR^TT: TTcf# fw:ll *|| 

Lomaharsana said- Lord Vasudeva, 
invisible to all creatures appeared before her 
as a result of the prayer so made and said- 

rtreer g# wstomrii 

Lord Visnu said- O religion abiding Aditi! 
You shall undoubtedly receive all that is 
desired by you under my grace. 

sjuj •RjfTOFt Wt wt fft fw: I 
ft faWT ? d^lfa^fa^fall ^ II 

0 great lady! Ask for whatever you desire 
and listen that a glimpse of me by the 
devotees seldom proves fruitless. 

^ f&lccJT fam ^ cfiRtqftl 
cFTOT: tttot *nf%t$ftimi 

Whosoever person shall live in this forest 
for three nights with penance, all his desires 
will be fulfilled by my pleasure. 

Wj Wlxt 17:1 

TTtsfa *nf?r wt f% yHfwracnmi 

For to say of the man who resides in that 
forest when merely remembering once the 
Aditivana enables a man living at far distance 
to attain the supreme abode. 

W PT FtH ttefT ai3<*£)ci gfn 

^rK: TFf *nfw wit ^ n 

Whosoever person shall offer food to fire, a 
tree, two or even only one Brahmin with sheer 
obeisance definitely will attain the best 
position in his life. 

^ ^cT: TO3 Tt *ItMH1 HI 


Aditi said- O merciful god! I wish to see 
my son Indra, the ruler of three-worlds if you 
indeed are pleased with my devotion. 

It rm lagrer wm fitful 

dou^lg tnriiiii 

The monsters have exhorted his state and 
the share in offering (yajna), O gracious lord! 
My son should regain his right with your 
pleasure. 

swiraf^r?Tt w fffii n 

O Kesava! The confiscation of fire state 
from my son is not a matter of worry to me 
but the bereavement of coparcenary share 
from the subjugated is the strong cause for my 
pain. 

%*l9igc|l'Ct 

3«T: WTfT ft w Wcr tfe 

W7FT t TEW fam i fM ^f lr f ll \o || 

The lord said- 0 goddess! I have graced on 
you as per your desire. I will come to your 
womb soon by virtue of coition by Kasyapa 
through my own rays and thus, will become 
your son. 

m mt % w r <re :i 

^ ffenfa ft^rr «iar ^r\\ nn 

I will kill all your enemies after birth from 
your womb. 0 Nandinl! return now to your 
asrama. 

arftftwcr 

fit rdiysR 

qfonifdlgd ^ fg ^ r 4\fHfre<Mfjg T:ll nil 

Aditi said- O god of the gods! Please, be 
gracious. O beloved of the whole universe! I 
salute you. 0 Kesava! O Isa! I will not able to 
endure you as everything is within yourself. 
You are Visvayoni and Isvara. 

SlHtUcugciirl 

sit XT 'dftsnft 3TR*TR ^ftl 

•T ^ ttft "<*Rwfifa igRfr sMU^II ^ 


122 


V&mana PurSna 


The lord said- O Nandini! I will bear you as 
well as myself and you will feel no pain 
during pregnancy. 1 wish all good of you and 
now leave this place. 

TTtffM rftT: 

^5: §TT>T ^®raf:ii n 

With these words, the lord suddenly 
vanished. Aditi was conceived within due 
course of time. The whole universe became 
capricious since the day Krsna came into the 
womb of Aditi. The mountains started 
shivering and oceans frequently rising with 
tides. 

udtdd: %f?T: ^qil 

O great Brahmanas! The earth falling under 
the feet of Aditi during pregnancy pressed 
down on her walking. 

^ rt^RTT WlfSTTII ^11 

As lord Brahma had stated earlier, the 
splendour (so developed by demons by 
observing religion) of demons began 
decreasing since the day the lord 
Madhusudana appeared in the womb of Aditi. 







122 


VSmana Purdna 


Chapter 29 

Condemning and Imparting of Curse to Bali 
3c[Tcr 

yMWI>T^ 3 SR:l 
dfdtMtfMdTMSHII Vi 

Lomaharsana said- When the demon king 
Bali saw all demons losing their splendour, he 
enquired of his grandfather Prahlada about the 
reason for this change. 

m f^TT ^ erflpm 

faFT^rt ^edU ;g|| 3II 


Bali said- O grandfather! The demons have 
lost their splendour and their physique is now 
appearing as singed by fire. Why have all 
these suddenly become as beaten by 
Brahmadanda? 

fJ <£>c*u fcjfaftfSctil 

HIVn^MI Pl^dqlSfTT: II 3II 

Has anything wrong taken place for the 
demons? or any Krtya has been arisen for the 
destruction of the demons? Otherwise, tell me 
the reason for the fading of the monsters. 

tfUtn' yigioii:i 

WWI <T 4(riHJI*ll 

Lomaharsana said- O Brahmins! Prahlada 
peeped deep into matter for long when so 
enquired by Bali. He then replied. 

trpcf -dc< |-c| 

firriTt ^fii^lfd *piT f^Pfl 

RET: trip?: {gfadT fa-kMri: f*n:iiqu 

Prahlada said- The mountains are 
trembling, the earth is losing her patience, the 
oceans are frequently rising with tides and the 
demons have lost splendour. 

1 WT: 1 

^THt W <hUulHljMl^ll^ll 

The stars are not moving as before the sun 
rises. The peculiar LaksmI of gods through 
reason is estimated. 

Mi&d'+lftMliil ^Rtlt griri&RI 

^ gsrarn^n 

O great arm! O king of demons! It is 
certainly a major cause. One should not deem 
it a simple matter and you should exercise any 
measure for it (In case, it is not done, the dire¬ 
consequences in future are not ruled out). 

gngqfg sfrg: ?its^<hin:i 

SFIriT flUT ?fri{ll C II 




Chapter 29 


123 


Lomaharsana said- The demon kin Prahlada 
then remembered the sacrosanct god Narayana 
and took his shelter. 

mHi<£h:II ^11 

Prahlada began to concentrate on god 
Janardana and his mind was engrossed in the 
almighty. 

wrw«nn n 

feftaR Tf (TO rU^HW<*^ll \V\ 

TO*T fTOR TO5 ^MiRnWTS'fTTTI 
snttiRggf wt ^rfr gdiVRH.ii W n 

w q vj F q^H 1 

-h <i -y mi^i i ^ n 

uwriUtttm srgrRi wfef ^i 
u^ddRia ^tratsr ipsn<#Hii \x n 
■ q q V q RfWnfag ; jpftfror: $un<p:l 
tffR: ®rfH^Ttf^HrT:ll^mi 

He saw dwarf-shaped lord in the womb of 
Aditi. Prahlada fell in the net of overwhelming 
surprise when he saw all Vasus, Rudras, both 
Asvinlkumaras, Marutas, Sadhyas, 
Visvedevas, Adityas, Gandharvas, serpents, 
monsters, his son Virocana, Bali, Jambha, 
Kujambha, Naraka, Bana, other monsters 
including himself and the earth, ether, air, 
water, fire, oceans, mountains, rivers, islands, 
reservoirs, animals, birds, all human beings, 
reptiles, Brahma (the creator), Siva, stars, 
constellations, galaxy and all Prajapatis 
including Daksa. However, he soon returned 
to conscious and said Bali, the son of demon 
king Virocana. 

"rfcHjTW W 'Ref ^ctdlfaiPfl 

Tftreft giEn*q?n fl 5 Vta a:ii^n 

I have now fully known the cause for the 
loss of your splendour. Listen to it in detail. 


ffT:ll ^911 

MtlcHRli XTT*T: mHHUdl 7lf?T:l 
3PTRT Wm «HRl<*)J<Pjb:l 
feriw 3vrf sprara: mfar itw.-n ^sn 

Jagannatha, the god of gods, the yoni of the 
world, ayoni, the foremost bom in the world, 
unborn, Varenya, Varada, Hari, supreme in 
Paravars, the axiom of gentlemen in the 
material and metaphysical world, the 
authoritative dimension god, preceptor to the 
preceptors of all the seven lokas has come in 
the womb for re-establishing stability in this 
world. 

trg: jpj°Tt unr. wnr- 

tvTTSRPTVlR TRW^i: 

3 ><f II %% II 

The god of gods, greatest, beyond the 
creation of beginning, middle and the last (viz. 
unborn, unlived, undead), unending great soul 
god has incarnated in the form of son to Aditi 
for the welfare of this entire universe. 

q wt v hronfr- 

^hRi t??nfiPT UrWCT 

cbH^lc|dlu):|| ^o|| 

O the king of demon! Vasudeva never seen 
even by Rudra, Brahma, Indra, Sun, Moon 
and Marlci etc. has been bom with one of his 
rays (Kala). 

Riv i Ri 4 ?RftftnTWT :i 

gfwsifaai R ffrfefo 

t cfTH^ aumifq ^ 

He is addressed as syllable by the people 
learned in the Vedas, the innocent people by 
virtue of their knowledge merge with him and 
never again fall in the cycle of bom and death. 
I salute Vasudeva of such characteristics. 



124 


Vamana Purina 


^dMyiMlfui ^TrTt 

pRT rT ilfiiWIHil wfm 

tr di^cj 3 nmrrs^Krf%Fc^rqji 9911 

I salute Vasudeva who originates all 
creatures ceaselessly like the sea waves and 
calls back to them all within him at the time of 
great devastation (Mahapralaya). 

^ ^rj ^ ^ OTT3T 

dltjdd yumTft ftr^lR^II 

I salute daily Vasudeva whose complexion, 
power, influence and magnificence is even 
unknown to Brahma etc. gods. 

wUlfejft TWU T^l 

wr TRfii^ %ri; 

1 sraonf? <reni 3*11 

(It is true that) he has provided all creatures 
with eyes to see, skin to touch, tongue to 
enjoy taste and nose to smell but he himself is 
without these sensory organs. 

■gcfart *pR*ni 

ditl^umy xf 

W qtrrsi ifoftfyrarPijRvii 

The god of all (Sarvesvara) who himself is 
light, can be realised through the application 
of mind. I salute that powerful, adorable, 
innocent, omnipresent, Isa, Hari. 

«RT5^FfT dKtTdt? 

TPf itf^T •HdX'i ?1- 

w 4 l*j 4 )vi ytiidisfw ^11 

The ever stable earth lifted up by him on a 
single tooth (viz. when god Visnu incarnated 
as Varaha) is so powerful as all creatures live 


on it. He sleeps after merging the entire world 
within him. I salute such magnificent god 
Vi§nu. 

aiyiidd'lufd *r Tnr*f 

Sflifa rldifu tluilH.' 

wfa t ^cim-dMlyi 

I salute the god who is like an axe to the 
world tree (viz. at the time of destruction) ad 
who had pull out the splendour of mighty 
demons even when he was in the womb. 

SPTgJlfaTO -q^Irm 

■*r qteyrryta 

tiWuiddcii sfost 

^dlfd ^<£11 

O great demons! That great soul god in the 
form of world-yoni has introduced himself 
into the womb of Indra's mother having 
sixteenth fraction of his art (Kala) or rays. He 
has pull all your physical powers now. 

qRdbdm 

5 am sfcrfa *mr ^ wmrd^i 

^ yinyll 5^?qT c(i^c(qcll(e(thl:ll^^|| 

Bali enquired- O grandfather! Who is such 
Hari now become cause for our fright? Here 
are several thousand demons with us who are 
more mighty than Vasudeva. 

faufafn: fyifw: ?i<jR3r:¥i$wvic( xn 

^fvHi srefyrcr 

Muff: wyt: ^pr: 5^:1 

rf *T ^RdlWVJTII ? ^|| 

Among these demons, some are Vipracitti, 
Sibi, Sanku, Ayahsanku, Hayas'ira, Asvasira, 
Bharikara, Mahahanu, Pratapi, Praghas'a, 
Sambhu, Durjaya and Kukuraksa. 

ng i dri i ^ muM Tqi {( PTr:i 

t^ I ^ch ' VI : f^TT T 

All these are great warriors, valorous and 
even capable to hold the burden of the entire 



Chapter 29 


125 


earth. Kr$na is not even comparable ,to half 
power which each of these demons holds. 

hiMui 

JITf ^} II 

Lomaharsai^a said- Prahlada got angry at 
listening to such a statement derogating the 
power of god Visnu from his grandson. He 
said to Bali. 

fadl¥l{fWPPlPl ^RcTT: I 

re pr in t rm 

All these monsters and demons shall be 
killed under the rule of such a foolish and 
malafide king as you are. 

Tf^mPT cu^cTRvii 

O evil mind! Who except you shall make 
such derogatory comments on the god of 
gods, sovereign Vasudeva and Mahabhaga 
Aja? 

^ Tjjfr *ra?TT ^rfiT: TTWT tri|<W«(l:l 

W^raTOISIT^T: WUUM1 fog<FI:ll^ll 

wnritn. u?v9ii 

ii^iRra'ia^^iWi canftR: ^umrm:i 

Ijcfi T Vl' r^r ch^<M TFl 4 TT d^ rf rl II ^ 6 II 

fcRTvnfaghi 

<3«&ni w^Hifrprqn^ii 

Who except you, destruction, fool, evil- 
minded, ignorant to soul (Ajitatma), violator 
of elder's advice; will put such derogatory 
remarks about the revered god who has 
originated all these demons and monsters told 
by you including gods, the movable and 
immovable properties, you yourself, me, these 
mountains, trees, rivers and forest found in 
this world with all oceans and islands by one 
mere friction of his art. 

TTtettat ^ ^ snererej ftraTS«PT:i 
<5P?)f¥i: gat ^etrgijHc*>:ii'tfoii 


It is a matter of anxiety to me that the 
cunning son I am blessed with who could 
reproduce a son speaking insults to the god of 
god Visnu. 

fwr vfari dia<^rr sram ? 

For to say your devotion for Krsna, the 
destroyer of the entire world with its creatures, 
had you not at least take a care of my honour, 
(who is your grandfather). 

^ fsrowr: fnwsftr %gt$ Wrm :i 
ffa wwm ^T§J f^R^TII^II 

O son of Diti! You yourself including this 
whole world also knows the fact that I love 
Krsna beyond my own life. (viz. no value of 
my life without Krsna). 

srTRrafh fjFjtft ainFZTrsfn tpti 

In spite of duly known to the fact that I love 
Krsna more than my life, you shown 
disrespect me condemning that god in my 
presence. 

wfh ^nfenm t sft:ii vsu 

O Bali! Your preceptor (father) is Virocana, 
I am his preceptor (father) and my preceptor 
(father) is Narayana Hari. 

thrift trfWT^ fi^Tf 

■wrumiK&i 

(When this is the position) you are 
condemning your preceptor (Virocana), his 
preceptor (Prahlada) and my preceptor Sri 
Krsna. Hence, your prosperity shall lick the 
dust as a result of such gross humiliation. 

IT Wm ctH 3rf&TT#T: I 

O Bali! That supreme Janardana is the 
master of this whole universe. Considering me 
devoted to my preceptor (viz. I myself) you 
should have not criticised me. 



126 


VSmana PurSija 


f^rTT Spirit 

O accused of criticising the preceptor of 
this whole universe! as you have not taken the 
least care of me, I curse you. 

t^IrCT^n^r Mirar ^11*611 

O Bali! the derogatory remark you made on 
Acyuta is more cruel than my murder. Hence, 
dethroned soon and live a pauper's life. 

■srarr ? ^wikih-. nR*(ui 

trensRAui wrt 

As there is no other saviour except lord 
Kjsna from the ocean of worldly living, may I 
see you soon dethroned. 


^srroqgTTut w^mg i c^ ii? ^ ii 




126 


Vilmana PurSna 


Chapter 30 

Eulogy of Vamana by Brahma 

cter ^rfiraHj 

^ ufum^l ^T: ^T:ll *11 

Lomaharsana said- The king Bali bowed 
several times on the feet of the preceptor 
(Prahlada) in order to pacify him. 

qfciwN 

TTTTt^ rTTrT ITT eRPt hl6^rl Trf*TI 
flHIdcfrUjfo ^ ' d& l tK P f i R Tf ^ lRlI 

Bali requested- O grandfather! Please, be 
happy and do not curse me as I fell pray to 
affection. Such remarks were made by me 
having been proud of power the vested in me. 

^rrrsfw $<wuwrHi^ stcrt ^rth 3 n 

O great demon! I am a sinner as I had lost 
discretion on account of affection gripped. I 
say good the curse you have inflicted on me. 

TFKTWT -ETFftWt Hltwitflfd ddfc^HJ 

Erciruite fir mi am d^ite R ^ ptimi 


O grandfather! As you have been aggrieved 
due to my obstinacy, I therefore, accept decay 
of fame and dethroning. 



TTTTR 'gefon'Wld -JpcTT % «rafseiT:|imi 

O grandfather! It is not tough to gain ruling 
over three-world, the luxury or anything other 
but a preceptor like you are rarely found. 

TOte; TTR fTT cKhT 3 tJ^Rt c^R| 

O guardian of demons! Be happy and spit 
on the anger now. I am burning in the fire 
erupted through your anger. 

^tTT wmnRt iroiivaii 

Prahlada said- O grandson! I was gripped in 
affection and it had destroyed within moment 
my discretion. Hence, I cursed you. 

^ TTlTfr *T ?TR TtTRRTfTI 

TT^t mih'^R «»f«ix(jmui^ii<jii 

O great demon! Had my discretion not 
vanished that moment, how then I would have 
cursed because god is omnipresent. 

*rr *r: Tirct w ^rt wts g<;p3 :i 

tTT chi *11 

O demon king! Don't be anxious any more 
as the curse will definitely act fully in the 
course of time. 

•JT^JT ^ Rftt T Rly l TT rT TRT qf^rf?TII *o II 

I suggest you to become a devotee to that 
lord Acyuta from this day and he only can 
defend you. 

7TR TTM xT it gh ^?T: 

mi mi gfi'yjifq *rani **n 

0 warrior! You have remembered that god 
of gods when I cursed you. Hence, I will say 
all which will good for you. 




Chapter 30 


127 


SeJlrT 

wfti ^ ffig to ?sraw:» ^is 

Lomahar§ana said- When Aditi got all 
fructifying grace, the great illustrious god 
(Visnu) began to develop in her womb. 


sitoi 

3Ripm -p «nraFgpRi^:ii ^ II 


That god Govinda later on with the 
initiation of the tenth month was bom in a 
dwarfs body. 

3TcpftTjf W&Mi dfw? to?W^i 


^Jisr ^ciuraisf^f^wtaui 

The gods and their mother Aditi freed 
themselves from the tough grip of sorrow with 
the birth of that Jagannatha who was god of 
gods. 

cppfar: 4lGrwnj?ror:i 

srrf eT y<%dRr msj qtofRWII V\\\ 

Pleasant breeze started blowing, the sky 
looked clear and all organisms are inspired 
towards welfare activities. 


VfitRT f£j}Uim:l 

1| whjflRt «pf MicK^Kidll ^ II 

O best Dvijas! The human beings lost 
anxiety and their mind tended to execute 
noble deeds. 


<t Mi R Pi m wn*s?nr tf)<fifiwm?:i 
SHdtoto t tot 55T5 XT JT^II ^11 

Lord Brahma appeared just when god 
Vamana was bom and performed the rituals 
like Jatakarma etc. He then chanted the 
prayer. 

orator srato wt tojfr ^i 

SpqgtfjRto 1PJFRT ^l^dll \6 II 

Brahma said- O god of gods! Victory to 
you. O undefeated! Victory to you. O 
preceptor to world, O Hari! Victory to you. O 


beyond birth and death, O unending god! 
Victory to you. O Acyuta! Victory to you. 

'jpnsRfifispt 3PTI 

WtraM totoftf^iTlI n II 

O unconquered! Victory to you. O Asesa! 
Victory to you. O inexpressible! Victory to 
you. O the supreme essence! O omniscient! 
You have originated the knowledge and its 
perceivable meaning! Victory to you. 

3Pi?rtssrnci%?T iwft ^ o n 


O Asesa! O witness of world! O creator! O 
preceptor of world! Victory to you. O creator, 
nourisher and destroyer by movable and 
immovable! victory to you. 

v^ivta w* 


O absolute! Victory to you. O Asesa! 
Victory to you. O dweller in all hearts! 
Victory to you. O the beginning, middle and 
end of everything. O omniscient! O greatest! 
Victory to you. 


to?? "jrnsrn 



O beyond conscience of the people desirous 
of emancipation, O ever seeing god! O Isvara! 
Victory to you. O Yogis aim and O god! with 
Dama etc. virtues! Victory to you. 

wj ^ifa^ ^ Tttoimn 

O most micro-form god! O rare to 
knowledge! Victory to you. O formidable! O 
world form god! Victory to you. O minutest to 
the micro! Victory to you. O with and without 
sensory organs! Victory to you. 




O meditator on Maya (illusion)! Victory to 
you. O syllable on the bed of Sesa! Victory to 
you. O uplifter of the earth on a single tooth 
(Varaha)! Victory to you. 



128 


Vamana Purina 





:«lrt(4^Kun 

IspieriRmi 


O Nrsimha! O dissector of the hearts of 
gods' enemies, O Vis'vatman! O Maya 
Vamana! O Kesava! Victory to you. 

TOTII y^ll 


O god you are beyond the reach of illusion 
(Maya)! O the ruler of world! O Janardana! 
Victory to you. 0 god you are beyond 
imagination and are in countless forms. 0 
absolute outstanding god! Victory to you. 

ccliztaT uf&dl «r4M^fd:IRt9|| 


O god you have increased numerous defects 
by way of Prakrti (nature). Such magnificent 
Hari! May you grow fast. The system of 
Teligion exists on you god. 

O Hari! Sankara, Indra gods including I 
myself, Sanaka etc. sages or Yogis are not 
capable to recognise you. 

ref UTO ypidjftl 

cfc^id *tcfyl ■fen Tt: II y ^ II 

O master of universe! You are covered by 
an apparel of illusion in this world. O god of 
all gods! Who ean recognise you without your 
pleasure? 

^cjRifirm- Tnrti 

13 T3cf Wl ^Tl tiR; || 3 o || 


O sovereign! Only the devotee graced by 
you knows you and nobody else. 

f^Tt «TRRI 

swctiuiw fagw 


O god of gods! O Isvara, O sovereign! O 
Bhavana! O the soul of the world! O 
Prthulocana! may you access growth for the 
origin of this world? 




^ <dWdi$ld:i 


Lomaharsana said- The dwarf Hrslkesa 
then smiled and said in an impressive and 
elegant manner. 

tftmi 'tfcRTT xf\ 


You yourself, Indra etc. gods and Kasyapa 
had prayed to me during ancient period. I had 
also promised to return the empire of heaven 
to Indra amid your presence. 


^rrsf^n riWTSift 

^zn w ctMifM ^*oe*^ii^^ii 


Aditi had then worshipped me and I again 
promised her that I would give Indra an 
empire consisting of the three-world 
absolutely free from encumbrances. 

^5? cCTT 'cfcRtSnfa ^FTcT: xrf^r; | 

nfycifa war^r: chii^ii 

I shall chalk out a plan there to enthrone the 
thousand-eyed Indra on the empire of three- 
worlds. I am giving a true statement to all of 
you present here. 

rtrT: tfibUllRH sRpT 'JtT^FTI 

Ujiltrald tTW fpufH:ll^^ll 


Lord Brahma then gave the hide of a black 
stag to Hrslkesa and lord Jupiter gave a 
sacrificial thread (yajnopavlta). 

3tiqt<SH«Kui ^tT:i 

*WS<d gRtSSJ T=jitqvai^<i:i 

3 TRFT ^ tfidcdttttlll 3 tan 

Marlci, the son of Brahma, gave him a stick 
of Palasa. Vasistha gave a kamandalu and 
Arigira gave a silk cloth. Pulaha gave an asana 
and Pulastya gave two yellow tint clothes. 


3WFf£T ?T puietw<^quil:l 

W^FFJ^tqifoT rRIT 






Chapter 31 


129 


Vedas with chanting "Orh", all scriptures 
and the dictums contemplated on philosophies 
like Samkhya Yoga etc. automatically inserted 
themselves into his mind. 

•JET 

^^rat 3 11 

That Vamana (dwarf) with matted hair, a 
stick, an umbrella and a water-pot 
(kamandala) then went to the offering (yajna) 
hosted by demon king Bali. 

m fen ijqpt ^snt ^ti 

^rfq yfoftzR m aaTMtfemi^oM 

O Brahmins! The land pressed by the feet 
of Vamana while walking were turned into 
deep trenches on his way to Bali. 

it amt <hamn4d i H i 

Traf xi i gw i MW frf MlMj 1 ^ 11 

The slow motion of Vamana shook the 
entire earth consisting of oceans, islands and 
mountains even when he was putting his steps 
gently. 

v n & q W ^prqi 
*teifa4ldfl^fd'jii*t qqrsqcr^ii's^ii 

Jupiter became a guide to him and he also 
put a brake on his swift walking. For the sake 
of joking and recreation, he was also walking 
with him at slow speed. 

M: ?mt H?RFTt TTTldcTIcfl 

Tn*l«i rrf3>UT:irx3ll 

The great serpent came up from the nether 
region and began assisting that god with 
discus in hand. 

TT^aift W 

TTT*T qF^eft q 'tpi q^ll^ll 

That sacred place is popular even today as 
Ahivila. A man seldom fears serpents when he 
merely visits that place and sees it. 


II ? o || 



Chapter 31 


129 


Chapter 31 

Description of the characters of VSmana and 
Bali 

3SfTET 

^Lr4r|cMiy4T ^ffT clfa: I 

nyrJlVHti ^ afuiMcii ^n^r:ii vn 

Lomaharsana said- Bali asked Sukracarya 
the reason foi the shaking of the entire earth 
with all forests and mountains. 

§rtw4fif?r 

ch^MW cT^T:II ^ II 

O Acarya! What is the reason for the 
shaking of this entire earth consisting of 
oceans and mountains and why the fire is not 
accepting (burning) the oblation offered for 
the share of monsters? 

cjfcnr gns^r ^f4<i ^t:i 
Hit mm MBraft:ii?n 

Having questioned by Bali, Sukracarya, the 
foremost of Vedic scholars, concentrated his 
mind a long on the topic enquired and then 
told to the chief of demons. 

3t£ld1uif viWialfH: WM ^ 


The everlasting supreme soul and the cause 
of this world (jagadyoni) has been bom as 
Kasyapa's son. 


TT TT iWMKJlfa m ?HcC4»N:l 

V JfcrfHd) WtlHill 


O demon king! He is undoubtedly, coming 
to your place of offering and this earth is 
shivering due to the steps he takes in walking. 

fmr^cr arfarr ^<*< 1 ^ 1:1 
^ igjrafw fftt: wtf 4n§4hgrqji * u 

By this very reason, these mountains are 
trembling, the oceans are on tides and this 
land is not capable to bear the burden of its 
own master. 



130 


V&mana PurSna 


^rn^rawnri 

fcTT WTT W:l 

He himself holds all gods, Gandharvas, 
demi-gods, monsters, the earth including 
serpents, the water, fire, air, ether, human 
beings and all great monsters. 

snngipfaT fsrorpsr TTfffi 
srrfeRopn^T fed ^nir^ii c 11 

It is the grave illusion of this world holding 
Krsna and this illusion of the holder and the 
held in turn is being perceived as the 
vacillation of the world. 

U ^ II 

As he is near, the monsters being enemies 
to the gods have been denied the oblation 
(Havi) and due to such influence, the three- 
fires are not accepting the share of monsters. 

c (tr nrtms^sf^r:i 

spite# ^riqu^gr *oii 

■i^rq'ujHicTt ^RTri: site^itefsrai: 

Bali was in deep exhilaration on hearing the 
statement of Sukracarya. He said- 0 Brahmin! 
I am the luckiest and most successful of 
persons as the master himself of offering 
(yajnapati) is approaching me. Who is there 
any better person than me? 

■iiutijwid gvfei rRt*n^r^ftni wn 

Yogins stake their life in meditation only to 
see that supreme and imperishable God and he 
himself is coming today to my place of 
offering. 0 Acarya (Preceptor)! order me what 
should I do for him? 

dC||t| 

^TT ^wcn cpTT:ll ^ II 


Sukra said- O monster! The Vedas 
authorise only the gods to enjoy the oblations 
offered in yajha but you have made the 
monsters to accept them. 

^ cranrs^ trtt: jnjrii^n 

The god approaching here nourishes and 
gives stability to the world. He too creates the 
universe and he himself destroys the creation 
so made. All this is done on the basis of sattva 
property (guna). 

cRl srfgRTT fooj: fwf fw: I 
TTfWPT efR! ipBltfHM V#ll 

As god Visnu is engaged in administrative 
function, you definitely will fall in bondage. 
Keep this important thing in your mind and do 
whatever you think best. 

teraim ft ^fti 

ykojn m&i wt <rarra?igii ^ n 

0 demon king! Don't bind yourself under 
any promise and do merely a humble chat that 
will not involve in giving anything. 

fKTfvrST^T ^cTPT c*cil«? ^iftT 

3TH c^i-IT SR r^ciSki«i I 

SfrlW TRT^T:ll ^II 

0 great monster! God Krsna is under 
resolution to favour gods and execute 
something in their favour. He is determined to 
bring back prosperity to the gods. Hence don't 
say that you will give epough money for gods. 


l?Rsrq? funr^nftr % i 
qrcrtft fang 


Bali said- O Brahmin! How can I say even 
to the common people that the thing begged 
for is not with me? When this is the position 
of my conscience, how shall the god of gods 
be denied by me? 


3r«j^Rf ?ft:i 

■*T tT #f[f# 'hlfcK: fspRTrsfeg^n n 




Chapter 31 


131 


Countless fasts and resolutions are observed 
in order to see that Hari and when he himself 
is coming and will beg me for anything, what 
achievement more than it will be for me to 
please him? 

^TT: fe>WWf IT WT w\\ 

The god (yajhes'a) himself will beg for 
something with expressive words from me for 
whose grace the people observe Dama, purity 
etc. virtues and perform the most expensive 
offerings (yajna). 

WcTTPJ 'TJ'fjTr IT 1 !: •g^Rri rT W:i 

WRt f^?T: TSRT^T ? o II 

As the ruler of this world himself will ask 
for something from me, it indicates it climax 
of achievem&it and confirms the process 
through which I observed austerity. 

HlWlcdj? ■JTT rPWmdhtejT^l 

muirdpi w 3 wrfwr ^ eRfg^u ^ 

O preceptor! Whether you suggest that I 
should answer in the negative to such a god 
coming as a beggar? I think it is better to die 
than to say 'no' to any person. 

^a*nfw ^ n 

When I have never refused anything to any 
person till date, how then will I refuse Acyuta 
anything on his arrival? 

wnw ft cfawTi cfHi*niioH»Trnn:i 

W tfCTcblft ? 311 

The excess donation may bring sometimes 
adversity to the bold persons but O preceptor! 
the donation not causing any hurdle in anyway 
is undoubtedly considered a better donation. 

w 

W W #fgwt W ¥ltf T ^fagrf^d :lR*ll 

fgrsp: TJTrj) zt gw: W%T3TfwTfT: I 

3 R: w^f wgrorn faydl? wgr ^ mi 


Nobody in my realm is pauper, ailing, 
anxious, sad and in grief and all are virtuous. 
O lord! all people are healthy, sturdy, 
satisfied, meritorious and happy here. What to 
say more when I am also happy always? 

WjriffyreWWTg tfR-JhiRTH RWl 

farfgW MPlVIlid W^Tct^idcllt^dH.11^^11 

O sage laureate! I have come to know 
through your information that I am going to 
gain the best fruit for donation of a distinct 
thing. 

wHrwT^m gw ^Hifitwr gfr.-i 

WW ytuilfd wfg ^WT:II?£|| 

If he satiates the gods by virtue of the 
donation received from me, it prima-facie 
purported the pleasure of Hari on my prayer 
through this offering (yajna). 

PrrsfacR wwfw 

tR# W?IT& W WTH WWt WWTII ^ 6 II 

farfViy ww vRrjyisi ^grT:i 

giw §T§cJ)< Wpqjl ? 11 

If the seed of my donation is sown this time 
in the king seed, great eligible and revered 
Janardana, what is then left escaped from me? 
The donation is considered a hundred times 
greater then enjoyment (consumption). 

qpt #:l 

thrift ^ ^ o u 

Hari as worshipped by me through yajna is 
definitely pleased with me. He, undoubtedly, 
is coming here to gratify me. 

m csffa ^TFTtxRtorl 
^ ft W3ET: ? ^11 

If he is coming to kill me on account of my 
restrictions imposed on offering oblations to 
gods, such a death under his anger too will be 
for good. 

Tffr ^ire r gfw&g tfufemRui fri 
wrsi wgwfiswrn ? * n 



132 


Vilmana Pur&na 


O great sage! take clear notice of my 
determination and please don’t interfere on 
donation to god when he arrives here. 

Lomaharsana said- As Bali could finish his 
statement, Janardana in dwarf form by illusion 
appeared there. 

w ^gT 3 ttfitpwtT: 

srnj: wratr: ftererr trw 3*11 

The monsters lost their splendour and 
began trembling when they saw Hari entered 
in the place of offering. 

crftTHt TTlfeil iPTfar^rT yfHydithll^kll 

Vasistha Visvamitra, Garga and other 
renowned sages present at that yajna sat on 
japa (silent chanting). 

Bali took it as the greatest achievement of 
his life. As all monsters were trembling and 
anxious, nobody said anything to Bali. 

^gT yPicuisr 

^c(qf?f: ^H^uj|4m^L|^ch| 

H£Tcr 

Dazzled by the glowing presence of Hari, 
everyone adored him there. The dwarf form 
god Vi?nu appreciated the yajna, fire, clients, 
authorised members for performing that yajna 
and the items used for offering when he was 
given honour by Bali and those all great 
hermits. 

msmfeibi w 3rf?r d^rnnq;i 
ferr: 


O Brahmins! all members to that function 
then arrived there and began appreciating the 
god Vamana. 

wmmr miPk w ^ ttst^iuoii 

Over-excited Bali took Arghya, worshipped 
Govinda and said to him. 

dfdWW 

■puUcryuidi 

i%R?r ^ouitHchKiT. 7 Trat ^n?j 

^ ^ TJScff «racTt <?T y^Tmrl^ l 

•qmssrt: ^ ^ f5BJT:IU^|| 

Bali said- I give the items like gold, gems, 
elephant, horses, women, ornaments, cows 
and villages. The entire earth or.whatever you 
ask. Please, say what you want. All my 
possessions are yours. 

^ritllfdHI ylfrHI*4p3ti 3^T:I 

W *HI3Rrimi$fd:ll'*3ll 

Vamana laughed at such an ear-pleasing 
request of Bali and seriously said- 

^duiiJ i qtH l P; I 'S'SII 

O king! give me only a piece of land 
measuring three steps as I want to construct a 
fire-place (agnisala). Give gold, villages and 
gems etc. things to other desirous people. 

fafr: 3RTTJR f% cf Tft: Tj^ft 3RI 
w ww wifet vrar^iumi 

Bali said- O the supreme designated! What 
use will you do of mere three steps measuring 
land? Ask for at least a land measuring one 
hundred or one hundred thousand steps. 

SddiH-l 35TTrT- 

Tfdlddl ^jd^rsitsfFT Hl4u|| 

fedlWyi ^rar^ii^^ii 


Chapter 31 


133 


Lord Vamana replied- O demon king! I am 
thankful to you and an satisfied. Satisfy other 
persons with the donation as per their desire. 

tt^toTT 3 Trf^cT cUtFTW qgU*H :i 

ctl^raiqi-q ^ rR^ ctPFm qSM^ll'avsll 

Hearing these words of great souled 
Vamana, Bali gave word to the great Vamana. 

When the custom of donation was under 
process, Vamana became gigantic with 
pouring water drops in his palm. He then 
showed his body consisting of all gods within 
it. 

niraiTtlU^II 

(In such a gigantic form) the sun and moon 
were his eyes, ether was his head, earth was 
his two feet, the devils were his toes and 
Guhyaka were the fingers on hand. 

^ mm: g f l t tqi :! 

^ctT o n 

Vis'vedevas were his thighs, Sadhyas both 
his pubic, Yaksas his nails and nymphs the 
lines. 

(jfa^luqVlMlfui li?TT: Wt:i 

tm*l tlMfjUlfui 

All constellations were his sight, sun-beams 
were his hair, galaxies were his furs and the 
hermits were seated on those furs. 

Directions on their angles were his arms, 
directions were both his ears, both 
Asvinlkumaras were his ear-balls and air was 
his nose. 

JTCTJ^ xKM! *Rf spf: TPTrfSfiT: I 

wqq*qr*MsivJll 


Moon was his forehead and Dharma was 
his minck truth was his speech and his tongue 
was goddess Sarasvatl. 

TfrcfTsfe^cWIrll faaiW6vT-ERdyil 

God’s mother Aditi was his neck, Vidya 
(learning) was his shoulders, heaven door was 
his anus and Tvasta and Pusa were his brows. 

■pr iRJRTJJTrit futrft IMlMfd :! 

^ TjPrnmmi 

Vais'vanara was his mouth and Prajapati 
was his testicles, supreme Brahma was his 
heart and sage Kasyapa was his Puihstva. 

rm: whiSq i 
vraT ^ Itef xti^i 

Vasu was his back, Marutas were all his 
body joints, Rudra was his chest and the great 
oceans were in his patience. 

33 $ 3iTFr u^cti TRKtgr P^ravtT: i 

q^fginsr t csfeimun 

Gandharva and mighty mantras were in his 
belly and LaksmI wisdom, patience, splendour 
and all learning have existed in his loin. 

*TT% tTOSJ tfiri -q^i 

TW w ^5T: 

All luminaries and supreme Mahat tapa 1 are 
the splendid lustre of the Great God. 

tpf) ^IST 'ingqf tT H5lHOi:l 

qvi^i'W fefPtt ^nm^n 

The Vedas were on his body and armpits 
and great Istis of yajna, the endeavour of 
animals and Brahmins were both his pubic 
zones. 

cTW efqH<i 3^ ^gT f3WTfr%7c*R: I 

^ VtT: TtrlfT ^ UTct^ll ^ o || 

As the moths go to the flames, those 
demons rushed to that great soul Visnu in 
such a gigantic form. 


1. The very exhalted austerity. 




134 


Vamana Purana 


'^ddl^l 

cpfet ^ 5 ^11 


The great monster Ciksura gripped his big 
toe under teeth. Lord gave a hard blow 
through the thumb and injured his neck. 


tnrzzt 


^ -qg raJ RT Tf foflMJ l 


He churned badly all monsters by using his 
palms and toes and snatched the earth shortly 
from them. 


tTPT fadiMdl *jRr TJHllRreft ¥iwll 
fdbMWIUlfd 

The moon and sun were at the middle 
portion of his nipples while they shifted at the 
navel at the time of measuring the ether. 

xR ld*Mh|U|W OTTcF^I 

tdUllUKdi «=•*!! 


Moon and sun shifted to the pubic zone 
when lord Visnu measured the supreme loka 
(world) for divine cause. 




with his gigantic steps, lord Visnu killed all 
mighty monsters, measured the three-worlds 
and gave them back to Indra. 


fSRT RFT 

wlcH TO3T RpujHr 3 wRj«jjhiii^^ii 

That mightiest god Visnu then gave Bali 
the empire of Sutala named nether world 
which was just beneath the earth. 

uum uh mfuMi WII^II 



dSCTSWft cFTRl Traill^ill 

^rrf¥ *jer uh ^igRRi t fan ^ <? n 

Lord Visnu then said to Bali- As I have 
accepted the water given by you on my palm. 


you therefore, enjoy longevity for a Kalpa and 
become Indra when Vaivasvata Manvantara is 
over and Savamika Manvantara will 
commence. This is because I have already 
given Indra sanction to rule throughout the 
Manvantara currently in existence. 

xX HTSfoET # cRfflid :l 

The provision of the period which is 
worked out for some more than the seventy 
one frequency of four ages viz. the period of 
one Manvanatara, I will regulate the enemies 
of Indra during this entire period. 

hut trtt *ra?tiT ^MKiferr wri 

RTO TTTrTnrt RRII^II 

ctttift -qni^i 'wicidiRMrH'y^i 

witiqyt annwmfaft: 1119311 

strpi; ^H^nru^ - * i1 

Ttn^fT ' cfi R HM % i 

far^ R f^l?r R TffijutRl ins mi 
wmRt^gnwqfecTTTi 
33 % Msj fern h cbRwtRn 
dRywtfd tR[T WIT^IW 

O Bali! He had worshipped me with sheer 
reverence for a long time. Hence, follow my 
words and enter into the nether world called 
Sutala and enjoy the divine pleasure there. 
There are several thousand palaces, reservoirs 
enriched with full blossoms lotus, fountains 
and streams flowing with clean and pure 
water. O demon king! reside there up to the 
period told by me. Smear scent on body, wear 
beautiful garments, garlands and sandal, enjoy 
the company of several hundred beautiful 
women, their dance and songs and remember 
that unless you give honour to Brahmins and 
gods, you will not enjoy all desirous pleasures 



Chapter 31 


135 





136 


Vamana PurSna 


deliberation of Bali and Sukra and the noble 
deeds of Bali and Visnu. 

WIM l td TTfTOFTT IT: crarRmi^ii t°ii 

0 great souls! The person dethroned 
receives again his empire and the man 
suffering from pain of separation gets again an 
opportunity to see his beloved by listening to 
it. 

worr $Hrat 

ciwrw wgiruj jrg^u^u 

(By listening to it) the Brahmin gets proper 
learning in the Vedas, the K$atriya conquers 
the earth and the Vaisya receives prosperity as 
also the Sudra attains pleasure. Its listening 
absolves a man from his sins. 

cWHdfrwRd T^arf^rtssum: 113^11 



136 


Vamana Purana 


Chapter 32 

Markandeya eulogises Sarasvatl 
^77 3^: 

^{frTTT HdlHI^rTm T^tl 
HgrMMII f*$7Jra#ftll ^11 

The hermits asked- How did the best river 
Sarasvatl among all other rivers originate? We 
see it flowing in Kuruksetra. 

7W m: MM ^kTT 7Rfa:l 

Wrir Tfynwivii 

lidfswidl ff? cf)yg?t ^rrRH.n ? ii 

How did this holiest river adopt the western 
direction with its meeting in reservoir, 
originating several holy places at along its 
banks and its visible and invisible flow? 

hIMui 37tw 

-q ft^g T W l d-fl l 
wuikFu n 311 

Lomaharsana said- This everlasting holiest 
river having extreme power to absolve the 


evils by mere calling its to one's memory; it 
has emanated from the Plaksa tree. 

■friT fggrf 7 

nfegT 37 Idf qf d ffitqil'SII 

This great river of clean water entered in 
Dvaita forest after penetrating the womb of 
several thousand mountains. 

fwi c[gT mcfcu^-yi tr^igfq:i 

ufiiiiiry ggr ijstf pioiw 'mwdlHJiMi 

The great sage Markandeya saw goddess 
Sarasvatl on that Plaksa tree, bowed his head 
and prayed. 

(3 UcJrtlefcHi MTrfT ^cmfill; ^TTI 

73;^ wfg MTTfp giPici^^fe ufwiHi 

3i^R wt c|f% 77 

3T^R tn3T 3R7 f^T V9II 

O goddess! You are the mother of all lokas 
(worlds) and Arani (originator) of the gods. O 
goddess! all positions of truth, falsehood, 
leading to emancipation and wealth (essence) 
are annexed with you like two joint things 
(matter). O goddess! The supreme knowledge 
syllable and this mortal world has always 
existed within you. 

^TwrgfwT w w §3^1 

73T Ttfa fw W ^W<MyiNd:ll£ll 

As the fire in wood and smell in land has 
existed everlastingly, knowledge (Brahma) 
and this entire world has existed within you. 

☆^RT^rrawT Stfg fwnf&RHi 

37 7T7T77 Tlf^T WII 9 . II 

0 goddess! Everything either movable or 
immovable exists in the syllable "Om". 
Whatever is in existence or non-existence 
holds three matras of the syllable Om. 

77t 7T77W7H.I 

TtfhT gqtTffg 37& 77) 37^7 Will I II 

77t TUTRTTT 371^37) ^TTWT 3Pn^l 



Chapter 32 


137 


^ww4 ^fsr ywfdi 
fafaiKvkimai s?TJTt H wi 

The three worlds (Bhuh, Bhuvah and 
Svah) 1 , the three Vedas (Rk, Yajuh and 
Sama), three learnings (Ayurveda, 
Dhanurveda and Gandharva), three fires 
(Garhapatya, Avahamya and Daksinagni), 
three luminaries (sun, moon and fire), three 
steps (vargas) i.e. Dharma, etc., three 
properties (sattva etc.), three varnas 
(Brahmana etc. three castes.), three gods, three 
dhatus (vata, pitta and kapha), three stages 
(awakening, dream, dormance) and three 
ancestors (father etc.,) all three matras 2 3 are 
your own forms. You are called Adya and 
Sanatani icon having varied forms of Brahma. 

qfr r aw wthw: thtrIi 

dl^dUUII^ f=K*RT ?r?rai(^:ii 

0 goddess! the follower of Brahma 
(knowledge) perform SomasamsthS, 
Havihsamstha* and everlasting Pakasamstha 4 
with the chanting of your name. 

tjthi 

f^o!T MRuimRtctQSdH.II 

deldtMtff wr m ?icPt 


1. Earth, Atmosphere and the Sky. 

2. Matra; short, long, and prolated. 

3. The names of these sacrifices are explained in the 
foot-notes of Markandeya Parana by E. Pargiter 
The Soma-samstha are (1) agni-stoma, (2) 
atyangi-stoma, (3) ukthya, (4) shodasin, (5) 
atiratra, (6) vajapeya, and (7) aptor-yama. The 
havih-samstha are (1) agnyadheya, (2) agni-hotra, 
(3) darsa-purnamasan, (4) caturmasyani, (5) pasu- 
bandha, (6) sautra-mani, and (7) agrajanesti/ 

4. The paka-samstha are given differently by 
different authors. According to Apastamba they 
are (1) aupasana-homa, (2} visva-deva, (3) 
parvana, (4) astaka, (5) sraddha, (6) sarpa-bali, (7) 
isana-bali. According to Baudhayana, (1) huta, (2) 
prahuta, (3) ahata, (4) sUlagava, (5) ball- harana, 
(6) pratyavarohana, and (7) astaka-homa. 
According to Gautama, (1) astaka, (2) parvana, 
(3) sraddha, (4) sravani, (5) agrahSyani, (6) caitrT, 
and (7) asvayuji. 


1 1 gT f^TrTF%Tf^re^ll ^ II 

O goddess. Undefinable, composed of half a 
measure, supreme, unchanging, imperishable, 
celestial, devoid of alteration is this your other 
supreme form which I cannot express. And even 
the mouth does not declare it, nor the tongue, the 
copper-coloured lip, or other organs. 

TT feoT: TT sT?TT ^lA^frUcI *T| 

yi^Ri^i^tilTh ggvnuifwV'THi 

3 Rif^sqRm p 

That form of yours is Visnu, Vrsa (Dharma) 
Brahma, moon, sun and the flame. Whose 
dwelling is the universe, which has the form 
of the universe; which is the ruler of the 
universe, the Supreme Ruler; which is 
mentioned in the discussions of the Sankhya 
and Vedanta philosophies, and firmly 
established in many Sakhas; which is without 
beginning middle or end; which is good, bad, 
and neutral. 



It is equally in one and manifold forms, 
based on one's exclusive devotion to the 
Vedas, beyond explanation, enriched with six 
properties (gunas) including luxury etc., 
consisting of countless explanations and a 
basis for the three properties (gunas). 

dTc)>jU||fqebH.II wi 

This form of yours being formed of the 
element property knows the origin of 
numerous powers and their originator too. It is 
the greatest and supreme pleasure 
(Mahatsukha). 

Tier SCfTtt «chH Rtcbri ^t 

w ^ o n 

0 goddess, that which has parts is pervaded 
by you, and so also that which has no parts; that 
which resides in non-duality, and that which 
resides in duality. 



138 


V&mana Purana 


^ EHy*i f 5 i 

^S«rf: WfT ^ ^ -^1:1 

^ ^tr mfl ^rfT$fr2mt ^r 

*tat ^r ttrcr ijcitaprfiEr: n ^ ^u 

Things that are permanent, and others that 
perish; those again that are gross, or those that 
are subtler than the subtle; those again that are 
on the earth, or those that are in the 
atmosphere or elsewhere;— they all derive 
their perceptibility from you indeed. 

i£r srRTfit t-t 

drti«t«i ^11 

Whatever is tangible or intangible, that 
exists in all organisms in single form, that 
only for them and the form which is seen as 
separate forms in Dvaita (duality) that all is 
connected with your vowels and consonants. 

TJcT ^JtTT faOTTlf% 

•m tg- first Tar ^iiviiuidRdiu ? ? n 

Thereupon, being praised thus, the goddess 
Sarasvatl, who is Visnu's tongue, answered 
the great hermit Markandeya. O Brahmin! I 
will follow you continuously and without 
feeling wearied myself wherever you want to 
take me. 

3TTST WITH* jpf flttf TTR|R: ^JtT:l 
cJ>b<J|| stjquil AW: 

Ttsfo # -mi ^WMrilcIglll ^*11 

Markandeya said- The place at first famous 
as Brahmasara, then Ramahrda and finally 
renowned as Kuruksetra when it was 
cultivated by hermit Kuru is all good for your 
flow. Hence, please, flow there. 


ff?T tNlcWH^Ilil 

tUtcwlwW THT SlRyil5«zim:ll II 




138 


V&mana Purina 


Chapter 33 

Praise of Sarasvatl 

fr^iafarc srtatt:i 

^ fat^vt fn *11 

Lomaharsana said- Taking care of the 
words of highly intelligent Markandeya, the 
river flowed in Kuruksetra. 

W( TfT VM W-JdlT T GTWdll 

<JT#tt mtRTT h%ht 3 II 

That holy water Sarasvatl entered in 
Rantuka, flowed through Kuruksetra and then 
took a turn towards the west. 

cftt tEfafa: ^fad 'l fd an 

aro? ■d&Sftistifa sm«iduilfEH:ii 3 ii 

There are several thousand holy places 
surrounded by hermits in Kuruksetra. I will 
describe them with pleasure of lord Brahma. 

tTfqfat wrot wt asfa wtwfi .1 
pttt tmrntfh ^^3^:11^11 

Even evildoers are blessed when they bring 
into memory the holy places and visiting them 
absolves them from sins and a bath there 
enables them to attain emancipation. 

% Wtf^t at tftefai ^dT: mIuwPi 
■riRt at % atrf% wit ^rirn^ii ^ 11 

The persons who keep in memory the holy 
places with sheer obeisance, please the gods 
and who take a bath there, attain the supreme 
position. 

3Thfot: ufetT 3T ^crfgrWT TRTtsft ^Tl 
at: wtTfrffi? tt atT snm ^rc: ^at:ii^n 

The person who is either pure in heart or 
malicious or whatever his position and who 
remembers Kuruksetra, becomes pure in body 
and mind both. 

ft#tt Tifabinfa dyi« 4 rJHJ 

ttga^inaii 




Chapter 33 


139 


I will go to Kuruksetra and reside there; 
whosoever says or resolves, absolves the man 
from all sins. 

JK1WH4 ’TTSO? w gsm 
grcr: gfrhhThi 

The knowledge on Brahma, Sraddha in 
Gaya, stake of life for the cause of cows 
defence and dwelling in Kuruksetra are the 
four acts said to be deserving emancipation 
for human beings. 

Artil 014 ««d i HI 

t g^ngtf gg$Rfii g u 

The country made by gods in the middle of 
two divine rivers i.e. SarasvatT 1 and Dfsadvatl, 
is called Brahmavarta. 

g: ydd fgigitsfg gnh n 

The person who says- "I will go to 
Kuruksetra and reside there" is absolved from 
all sins committed. 

m fw.-i 

trw w=r g wg;ii hh 

the man who takes a bath in the reservoir 
while living on the bank of Sarasvatl, 
undoubtedly acquires Brahmajnana. 

^RTT 3$.W: ftGgJ: 

^cHifarq g§r ggqfa gggfgn ^ n 

The gods, hermits and siddhas always live 
in Kuruksetra. The men living there regularly 
perceives Brahma within him. 

guvT % trrw ^ 

PjgdlrhR) 3 ?sfg ^b^d*'lftui:l| ^11 



g?gf% fgtfrt fpng ytn 


I. The modern Sarasvatl, between the Yamuna and 
Sutlej. For description, see Arch. Survey Reports, 
vol. li. 214; and XIV. Pp. 87-90 and Plate XXVI. 
South and East of it was the Drsadvatl and 
between them lay the sacred region called 
Brahmavarta (Manu II. 17, 18). 


The evildoers and whosoever reside there 
keen of emancipation by putting appropriate 
control over their senses, get rid of the painful 
chain of sins coming down from several evils 
committed in numerous preceding lines and 
can see the almighty in their hearts. 

jug g fafeti m:\ 

TfggRT gg fg?g mydPd g* gggu ^ ii 

The persons attain supreme position who 
continuously live in Kuruksetra, worship 
BrahmavedI and take a bath in the holy water 
of the reservoir which has been there. 

ild^dHIUli ’QXrR 

^cTRT Md*f ^ f^nSRhl ^ II 

Decline of the stars, constellations and 
galaxy is sure in the course of time but the 
persons dying in Kuruksetra never suffer from 
falling down. 

gg gsr^gr ifrr w: fg^grggr.-i 

gggfargt g$T: wran^nn:iiwi 

Brahma etc. gods, hermits, siddhas, 
soothsayers, Gandharvas, nymphs and demi¬ 
gods reside there for the sake of attaining to 
supreme position. 

g^T f g^gT ffK: grog gguj grsr^ i 
gggr fgfgjg gng gig wg.-n R6 ii 

A man undoubtedly enjoys desired fruit 
when he visits there (Kuruksetra) and takes a 
bath in the great reservoir of Sthanu as it is 
called. 

ftgg g g?r: f«gr ggT g?: 

g ggigTsr ^ngfggr gg; jg:in><>ii 
wr&mr gr: ggpgr g$r <jgT gong gi 
w fg g pgr grgj^<yi g o 11 
gg ggi^ra^ ggrfg gfw gT: 1 
gfgsnfg g gtetffg arfgsr jns it ggru ? ^11 

One should first devise a regulated routine, 
walk around the reservoir (sarovara), visit 
Rantuka, pray to be absolved of his evils again 
and again, take a bath in Sarasvatl, see the 


140 


Vamana Pur5na 


demi-god, salute him and submit a prayer 
when flowers, fragrance and naivedya is duly 
offered as- "O the king of demi-gods! I will 
walk around the forest, rivers and holy places 
here. So, please, remove all hurdles I may find 
in those places." 


140 


Vamana Purina 


Chapter 34 

Account of the forests, rivers and tlrthas of 
Kuruk$etra 

w ^Tt fft w ^rersr ^r: ^it:i 

^ WJJlftT rTSTTII ^11 

The hermits said- Describe please, the 
magnificence of those seven forests, nine 
rivers, all holy places and a bath in them. 

fePRiXul^ ^UlftbiRimi ^ ll 

0 best among the hermits learned in the 
PurSpas! Kindly tell us the procedure to be 
adopted for each and every holy place in order 
to reap perfect grace. 

*joj m ^n% *rezm:i 

^1 HiMifn wnfr Ti^qpjirofaT 3 n 

Lomaharsana said- Listen to the names of 
the seven forests of Kuruksetra as by merely 
listening to these names, a man attains perfect 
freedom from the clutches of evils. 

gnwra; *r erc gro craiifefacH 

oum^j ^ erc gmr q» <richlcH^ci *nmi 

m '^4chwih w Tm\ 

5^4 ifazR qro «4<fcc^mivw'H." 

enl»4aiPi ^ fjtjpr ^ HfilT:l 

^ ^tniT cWf cNnuft ^It^ll 

3TTW *T q^Wdl *Klfavfl 

<*%<£) qFwrf?RliH9ii 

I 


rWT f|<Uefcft q^| 

em\chi«c(5i: cF^fogr c 11 

These names are Kamyak-vana, Aditivana, 
Vyasavana, Pulaklvana, Suryavana, 
Madhuvana and Sltavana. All these are sacred 
forests. O Brahmins! now listen to the names 
of the holy rivers. These are- Sarasvatl, 
VaitaranI, 1 Apaga, Mandakini, Gariga, 
Madhusrava, Vasu, Kaus'ikI, Dr§advatl and 
Hiranyavatl. All rivers besides Sarasvatl 
among these only flow during the rainy 
season. 

iiaropj^ gu4 yi^irt jr*lRid4j 

feRT ^t^ri 

tfrfaq tmT^TJT gtRJT #tTT: qfi£<l:ll <? II 

Their water is considered clean and pure 
during the rainy season. These never suffer 
from the impurity of menstruation. By virtue 
of being holy places, all these rivers are holy. 

*PJcRT JfflT: tfarcttsfcRRqrtf Rgcjj 

W WPrt xte • q^qq q m q ^ ll || 

O sages! Listen cheerfully to the great fruit 
for bathing in this holy place. A visit and 
keeping it in memory a bath are major 
measures to efface the evils. 

TqpE xf Ttt ^jjT 'grPTR-t 

qsj bWUiMi intra^ii nn 

The journey should be started when the 
gatekeeper demi-god Rantuka is duly seen and 
saluted. 

rRTT q^l 

Stf^TT qjf firt qtt ll^ll 

O Brahmins! Aditivana should then be 
visited. Aditi had observed strict penance here 
for being blessed with a son. 


1. This is no doubt the modern Bytarni, which flows 
through the north of Orissa; and if it is rightly 
classed here, the Rksa Range must include the 
hills which stretch along the south of Chota 
Nagpore. 


Chapter 34 


141 


g* 3R3RT ^rt y4<*mf3ciF4dHj 

3nf^FRra»m fWR ^ II 

The person reproduces a chivalrous and 
meritorious son when he takes a bath and then 
sees the icon of Aditi here. He rides on an 
aircraft (Vimana) illuminated as several 
thousand suns (viz. he receives extraordinary 
guide from almighty and performs noble 
deeds in his life-time). 

Tltlt fojJTT: 

WR feWM W tlPlfedl #:ll 

O great Brahmins! The place renowned as 
Savana should then be visited. It is the 
everlasting place of residing where lord 
Visnu, the defender of the world, always 
resides, 

tj h: ^gT xi fw^OTji 

wti zi *mi 

Then there comes Vimala tirtha. The man 
who takes a bath and sees the temple of 
Vimalesvara attains divine life and goes to the 
abode of Rudra after his death. 

^gT Ml^WcTUHlfd g#RSRWW^:ll ^11 

The man seeing Krsna and Balarama jointly 
sitting absolves him from all evils which may 
usually be committed due to the impact of the 
Kaliyuga. 

W: tnfttRcr tcfoRfsTp^l 

m Rmr w&m 4^wgcT«{ii 

tret 

irmt 

Wt V T(: TTTRrfa wt W^II^II 

He should then go to Pariplava, a holy 
place, famous all over the three-world. 
Heavenly abode is achieved and the man 
approaches Brahma (knowledge) as a blessing 
for taking a bath and seeing Brahma with the 
Vedas. Supreme position is achieved when a 
man takes a bath at the confluence of Kausiki 
river. 


*KUVKdl«iqmi« «4<4NfaMheHHI 
SnfafrKrRt: TjTTW UlHlfd THR ^Rll^ll 

The man given to forgiveness as virtue in 
him, attains supreme position when he takes a 
bath in the holy place of DharanL It absolves 
him from all sins attached with a man. 

nHuminuraifi tpnft Tp&nr lh 

tldtfui cTW WMMMPSt ^T:lRo|| 

All offences committed by a man in this 
world are compounded or waived off when he 
takes a bath here. 

rtcTT tiw ^gr f^ra^i 

wps uiMffd Tim:n ? an 

A visit to the asrama of Daksa and a sight 
of Siva as Dakses'vara endows a man with the 
fruit as he would have obtained for 
Asvamedha yajna (horse sacrifice). 

HrT: TTTcTferf W TOI TT$f fg3TTWT:l 

O great Brahmins! The man attains to the 
desired worlds (lokas) and his sins are 
absolved when he takes a bath in Salukini, the 
holy place and bows his head with keen 
reverence before an icon of Hari and Hara 
both compact. 

Wttra THTHt <Tt%fPITTI 
WTRHRT: tpST frBt H PI W I ^d. lR^ II 

The fear of serpent-bite during life-span is 
effaced for ever when a man visits 
Sarpirdadhi, the holy place of serpents and 
takes a bath there. 

cRT fy^i guuM 5 

wter tvH 41 if chi Timt cftsfaft ^ir^ii 

Tgjtici W &Kmoi «UHd:l 

■iii^iuii a 4l'jifiiccii g ttfhrm ynm^iRmi 

W TOT^TU^ fchfr«^:l 

WT unt tfelR^I 

T^ 1 JlWIa ^1^5 TTTT: 9^11 ^ ^ II 


142 


V'amana PurSna 


<jrtt ^mctmImuh; i 

^1% Hlefcg W4< ^'Sll 

O great Brahmins! One should then again 
visit Rantuka, the gatekeeper and stay there 
for a night. He should take a bath the next 
morning, pay homage to Rantuka and offer 
food to Brahmins there. He should then say 
with folded hands- O king of demi-gods! a 
man is absolved from his evils when graced 
by you. Bless me that I could get success for 
what I have proposed. Pancanada, another 
holy place should then be visited. God Rudra 
had (constructed) flown five rivers here for 
the demons. It is, therefore, called Pancanada. 

As Rudra exists there incorporating with 
him several crore holy places, it is called Koti- 
tlrtha. 

Tt: •RraT ^gr f^i 

A man taking a bath with sheer obeisance 
and seeing Hara known as Kotlsvara is 
blessed with the same fruit as he would have 
obtained by arranging of the five sacrifices. 

wife gnrrr si(dfifd:i 

^ TT: ? o || 

The gods have installed there are icon of 
god Vamana. A man gets the blessing equal to 
Agnistoma yajna when he takes a bath there. 

WTW 'tmft 'hcrffl- rrq^TT:ll?^ll 

The man who exercise checks on his senses 
and has keen obeisance, gets a beautiful 
complexion and fame as blessing for bathing 
in the holy place of Asvimkumaras. 

craf w hfaK grrci fowjm q freffifagj 
wfwf yr«4lfd Wt 

A man achieves supreme position when he 
takes a bath in the holy plfce of Varaha as 
described by lord Visnu himself. 


<RTt T53W qlqd^Mjrfq^ l 

tilirerw^r «^i(yyThls*ratgmi??ii 

O great Brahmins! Soma-tlrtha should then 
be visited. The moon during long past, had 
observed strict penance here in order to get rid 
of disease. 

m tMvdt ^gr w ^pri 
oErtfiri^J 

ttlMHldiMdl^fd ^ wr fsTC^II^II 

A man is blessed with the fruits equal to 
Rajasuya yajna, enjoys his life free from the 
clutches of ailments and physical defects, goes 
to Somaloka after death and enjoys all 
pleasure there for a prolonged period as a 
result of a mere bath in that holy place. 

^ cfSJTI 

faficr«raJ q srt wpi^ii 3 ^ n 

There are two lingas (i.e. Bhutesvara and 
Jvalamalesvara) at that very place. A man 
gets-rid of the birth and death cycle when he 
worships them. 

TRR# TT: TTRgT Rmrfl 

<^TdVfl^i OTM feffim: 1131911 

^"dVlWt I 

Ml ^32 qm R?1^TJT #RT: II 3 6 II 
Bhter T3R^eRt q|U|grdMc||yq|^| 

^ ^ cftafa^nii 3^11 

■WMIsf^PTRT rl^cf 3TTTr?J df^ufl tRT: I 

Mii ^ cdNr •qiFrmgRi^q^ii^oii 

Fruits equal to the donation of several 
thousand cows is obtained when a bath is 
taken in Ekahamsa. The great Dvija attains to 
purity of mind and a fruit of Pundarika (a 
special yajna) on a mere visit at the holy place 
of "Krtasauca". He attains Ganapatya on a 
night halt at holy place of Munjavata 1 of 


1. It is a mountain on the ridge of Himavat (Maha- 
Bh., Asvam.-p. viii. 180). It seems to have been 




Chapter 34 


143 


Mahadeva. Mahagrahl YaksinI popularly 
known to the world is also there. One should 
take a bath here, pay homage to YaksinI and 
observe a fast It will efface all heinous evils 
committed by him earlier. 

<Rj£R fejrT WtfcniqHJ 

^ mt imt 3 fig^rT:u'**n 

He should do pradaksina (round tum) of the 
famous gate of Kuruksetra and offer food to 
the Brahmins. He should then visit Puskara 
and do worship of his Pitrs. 

$d$c4l STOTri W foRfdll'tf^ll 

Jamdagnya Rama (Parasurama) has 
established this holy place. The man attains to 
his ambition and the king avails of the fruit 
equal to Asvamedha yajna. 

3RTRR *T Wit cKffrfen t ^Rujfdl 

Whosoever will solemnise the marriage of 
his daughter (Kanyadana) there, receives 
definitely the fruit desired by him provided 
that it should be performed on a full moon day 
of Kartika month. 

ehfavnfj tSTHTTH: W*T ferTM 

fet grnfn TTNPTT xt TOxSjfllllY'tfll 

The great demi-god Kapila is the 
gatekeeper there who punishes the evildoer 
and restricts their entry inside. 

^ tot 

strpjt f^fir ir Pwfo ftiuMi 

His wife Udukhalamekhala, a great YaksinI 
strolls there daily plying a trumpet. 

■flT ^ ^ST WHi hn^?T3TT^I 

rT^T ^ 3TR?qf g^P^IU^II 


also called Munjavata, and the summit 
Munja-prstha. It was visited by Vasu-homa, king 
of Ariga, and Rama and Mandhatr (Santi-p. cxxii. 
4469 : 75). It was a sacred place of pilgrimage 
(Kurma Pur. II xxxvii. 38). 


That YaksinI saw a woman with her son 
bom in the country of evil played the trumpet 
and said to her. 

frat w TjRg?wi<rli 
<i&«§diw4 hi^i tprt 

You want to take curd in Yugandhara, live 
in Acyutasthala, take a bath in Bhutalaya and 
then dwell permanently with your son. 

f^T TOT grfsRT TRT 

MflxWcxu IT llluiMrij «T ~«<i II 

^tror graT tor f^5 

<R: tit in stara fTOTsf^cTni^ n 

I have talked to you in the day but I will eat 
you definitely at night. That woman bowed 
her head and said politely- "O sister! be 
gracious to me." YaksinI then said her- 

*RT TRui SffecTT TOfec^l 

TT%rHT cRT RTOT RTT TO*! »rfM«rf«ll o H 

You should take a bath on the day of solar 
eclipse in Sannihatya. It will bring back purity 
to you and then you will attain to the heaven. 

?fH sflcfTXRgnul UHt^HIRdctR TOtTRIcrif 
Tjgf^TTTjKirar: ll 3 TfII 




Chapter 34 


143 


Chapter 35 

Account of various tlrthas and forests 

<tdT femnr:i 

tr? fsr^trr wt^tt ^ii 

sragrttia ^twr ^r: w fi %fymr :i 
grcfateii ^corg ^fiftarfd spn^ii 
fTdTWffidr^d rl^ST ^ fidN*l:l 
dcT^ftrR: tifol tWjgf2#H*<l:ll 3II 

Lomaharsana said- The Dvija should then 
visit Ramahrda. Brahmin Rama (Parasurama), 
chivalrous son of Jamadagni had made five 
reservoirs here when he killed forcibly the 
Ksatriyas. O king to people! We heard that he 
had filled these five reservoirs with the blood 




144 


Vamana Purana 


of the Ksatriyas and thus satiated his Pitara 
and grandfathers. O great Dvijas! the so 
pleased Pitras then said to Parasurama- 

TPT TPT t|?raT5t Rfe: wfel 

3PHJT feS^UI % feTtimi 

0 chivalrous! O Bhargava Rama! 0 
sovereign! We are pleased with your devotion 
to Pitrs and your valour as well. 

3T Vfi % cbfiirtffa 

fepft m: jnranr 3T:imii 
■R fill'd ffelT^I 

^rTt ^ % 3ttcTT ^TJingRTT Rfel $ || 

tPrarsT*n*ra ^t-.i 

w Ttaifefer wii^ii 

tost ipxm ^rar h?hj 

#%<!T fefTT: II 6 II 

O great illustrious! Ask us whatever you 
want? Parasurama the most chivalrous said 
with folded hands- "I would like to regain my 
power of austerity if you really are pleased 
with me and desirous of giving what I desire. 
May the splendour with you absolve me from 
the offence I committed by the massacre of 
the Ksatriyas in my vagary of anger. May 
these reservoirs be famous as holy place in the 
world! 

TTcPJrfiT: TjfT ctlcPr TTRTW faTCWI 

jrpjan iHtuftdr tpt 

The ancestors cheered on listening to this 
desire and said- 

rPlfe d«£di fMqH«K«u fe^<w:l 

3RT §tdMrUl(c;d t^TTII ^o|| 

rHUST Vlfddl'k) Wdtffa: I 

tra frfcfer ufubyPt n hm 

O son! May your penance increase 
manifold by virtue of your devotion to Pitrs. 
As the K§atriyas were killed due to their evil 
acts, you are now free from the trap of that 
evil. These reservoirs made by you shall 
undoubtedly become holy places during the 
days to come. 


<IWpi ftrRT Wrferfet ^Ttfll ^ II 

tpj tKif^yr Tm^rfwwii 
arrtpsr *jpfe Mldiw^w^diwciii 
'tiq$<l: JtRfT W^E?rq^TrtR:ll ^11 

The people who do tarpana of their Pitrs 
after a bath in these reservoirs, shall achieve 
their ambitions and everlasting residence in 
heaven after death by the grace of Pitrs. O 
Brahmins! The Pitrs of Parasurama then 
wished to return and cheerfully vanished 
there. Thus, these reservoirs had become holy 
places. 

RTatT TPRZt dgfrllfl ^fejPT:l 

«pnfeRHJI^II 

The man by virtue of his reverence, purity 
in resolution observes celibacy and takes a 
bath in the reservoirs made by Parasurama and 
then worships him. It renders him with 
considerable quantum of gold. 

mw diaS^cJl Rtfet: i 
wdyif+Md fen: -ri^t^ dviMvi^ii 

O Brahmins! A bath in Vansamula tlrtha 
renders a man with axiom in his race when he 
visits there and regulates his senses properly. 

gjRWfepmna tmf 

Vtil^E&MIHlfd R l d^dfRd WT:II ^911 

A man's body enjoys purity when he takes a 
bath in the renowned holy place 
Kayasodhana. It is famous all through the 
three worlds. 

tt Rfn ^iwsrraRfrr jpr: i 
dld^Emfd fa<4Kd'WfiHldU||:i 
T 3 ^^ drchl’AI vT i ai-HH. ll Wl 

The man with so purifigd a body then goes 
to a place from where he never returns. The 
Siddha Purusa visits frequently the holy places 
unless they reach at Kayasodhana. 



Chapter 35 


145 


g cFm wi<roFra:i 

Vj qwaichft Tp.-nnil 

The man having doubts in mind and heart 
too approaches such supreme position from 
where he returns never by cleaning his body 
in that holy place. 

rTcTt TI^IT faiUTViM 

rTmJT ^ fgwjqr Wfgwjqill ? o II 

HI<*I^U WWIT rMwTTWR:l 

TRrnr rtfw^ H)cbi< ? 

O great Brahmins! One should then visit 
the holy places Lokoddhara, famous in the 
three worlds. Lord Visnu had promoted all 
lokas there. A bath in Lokoddhara enables a 
man to see everlasting lokas provided that he 
should keep in memory this holy place every 
time. 

m fotqj: Iwf ftrd f?icrr ifr: trmR:i 

^ Sftpnfo TORT 

Visnu and Siva both gods are there. One 
should, therefore, do salute to them and please 
for their grace. It will lead him to 
emancipation. 

^ rRTt 

The holy place pertaining to goddess 
3alagrama should then be visited. The 
goddess gives a dwelling place close to her 
when a bath is taken there. 

m HrarctSfatf! rr ^rrrf% 

TSvT f^T TO:l 

W( fw gnftvT ? Ml 

qmqrei 1 ^tr^t 

wffiRelT 

3ifaBlMH3i<4)fd ^4 h 1* ^ wfaiRvau 


The blessing equal to donation of one 
thousand Kapila cows is obtained when a man 
visits Kapilahrda, a famous holy place in the 
three-worlds, takes a bath there and worships 
gods and Pitrs. Emancipation is attained by 
seeing Mahadeva Siva worshipped there by 
hermits having pale bodies. The man should 
observe fast, impose control on his mind and 
heart, take a bath in Surya-tlrtha and worship 
his Pitrs. It renders the fruit equal to 
Agnistorna and the devotee goes to Suryaloka 
(abode of sun) after death. 

*nj 

The man rendered with knowledge when he 
sees sun god, with thousand rays and 
renowned in the three-worlds definitely then 
attains to emancipation. 

^RmwrtTn ift^t qyr*MH,i 

^ HII 

The man on a pilgrimage then goes to 
Bhavanl-vana for religious bathing and 
receives a gift equal to the donation of one 
thousand cows. 

RrljH^ fWdl f?l 

w ^ mtnmfmnu ?on 

A cow (Surabhi) was originated from the 
mouth of Brahma when he was eructating in 
the distant past. The cow so originated then 
entered into the nether world. 

cH^TT: IfWlt ^TTcTT Utcli) HlcbUirH: I 

^TTK MTaiH ? ?ll 

The cows generally address as mother by 
people then bom from that single cow. The 
generation was so spurted up that the nether 
world was fully covered with cows. 

3!TfcrT UTijPJTT rTTSI %TRTT ffll 

These were brought for daksina when lord 
Brahma arranged an offering and so brought 
cows trapped in cave thereby misdirected. 


146 


V3mana Pura^a 


'dRAif^cr<Ai> d iwr mimfd: 

^ c[gT ycMKhWHIIHlId 3 ? II 

Ganapati himself is seated at the door of 
that cave, the man who has good control over 
his senses achieves all success in his mission 
by merely seeing him there. 

TT: **UfTT^II 3*11 

3PRtt fwtwrf? UituHlttMfed:l 

v3 

aiMifd wi 

As a result of a bath in the holy place 
SariginT, a man gets a beautiful complexion, 
undepleting luxuries, sons and grandsons and 
occupies, ensures emancipation for the 
devotee. 

dgllckf TT: •hkcii 

uMFgwfd w^dTii^n 

A bath in Brahmavartta leads a man to 
become a Brahma knower and he abandons 
body whenever so desired by him. 

ddt gKUTvi jj 

WT# •HtWrUI :II 3V9II 

<jueiKmi4iui:i 

xf tpeh^t xjwPtii ^ c n 

O great Brahmins! He should then go to the 
holy place called Rantuka located on the bank 
of Sarasvatl river. Rantuka is a great demi-god 
and blesses the man with fulfilment of desire 
when a bath is taken and fast is observed 
there. 

?rat -ri^r fljfor 

WTcTrf Tt: 'RTr^T W ft%rP{ll 3 II 

O great Brahmins! One should thereafter 
visit the holy place Brahmavartta, the place 
appreciated by sages. A man who takes bath 
in this place attains supreme Brahma. 

dif tiPifeni ^j?H*o|l 

ftl^ cre ft Td:l 

warn^in^ii 


O great Brahmins! Then there comes the 
number of holy place Sutlrthaka. The Pitrs 
with gods reside there. A bath and worship of 
gods and Pitrs endows the man with the fruit 
of Asvamedha sacrifice as this act pleases his 
Pitrs. 

rrrrs-EjcR wflia wi*nifi 

$$ w ■rim ««si wf*w: n *? ii 

f=mi 

Tj file? fi? 'fifofi:ll*3M 

'M feljil ffirWRli 
rfiT: Wfsmdl foffil¥R :ll**ll 

fifcf fi? 

O great religious! One should then go to 
Ambuvana and see the holy place Kamesvara. 
A bath there ensures obtaining Brahma and a 
body free from ailments. There falls another 
holy place Matrtlrtha. A bath here blesses one 
with children and undepleting wealth. 
^Itavana is then worth seeing. The man should 
impose due control on his diet and the senses 
both in route to this holy place. A rare holy 
place dandaka is also existed in that forest 
somewhere else. It renders purity of heart and 
mind merely by seeing it. 

$ fif^fifit ’Rcrfn TTOT-.I 
fi? WfeifcT? WljvifHKH 1^11*511 

A man gets-rid of clutches of evils when he 
does mundana ceremony (shaving off hair 
from head completely). One more holy place 
Svanulomayana is also there. 

fi? fosn fa r gm^dcM^ :! 

fifgf 

yiuiidT^fH^Fd wRNift %iKnn:i 

%tr?4Rsr ^ fen: tot :t iffiTii*£ii 

O great Brahmins! In this famous holy 
place, the learned Brahmins abandon their hair 
and attain supreme position with all purity in 
soul. 



Chapter 36 


147 


Wf 'RI^I ’MfdifrfeW^ TKrPlIl ■# <? 11 

There is one more holy place 
Dasasvamedhika and it renders the same fruit 
on bathing here as is rendered by 
Svanulomayana. 

TT^cT *WWI4|yN Hlchfct^d^l 

cTTST cftshsi Kh(^3:llt\oll 

The man on pilgrimage should then visit 
Manusa-tlrtha, a popular holy place of the 
world. Merely seeing it, ensures weaving-off 
of evils. 

JTT ^ujipiw cEn^T W<ftfedl:l 

In days of yore, black stag suffering from 
the pain of an arrow shot by a hunter fell 
down in that reservoir but suddenly he gained 
a manly body. 

<rat oarraig ^ ^ d i - rp d f ^ i dMi^ i 

f^rr: c( ?n?rr armrfo: 

forRTRf m: jttw w ^ fg#?mr:i 
Etogci w* ^ ^ m % w fs.'dlTim: ii v 3 u 

dwia^i st^tht: <t$ f%qr»m:im^ii 

UeJmufaPnJxEE gfasw q w^:l 

7TET: TRM13 ^ ^ W: ll V Ml 

The hunters had then asked those 
Brahmins- O great Dvija! a black stag, shot by 
us has suddenly vanished from this reservoir. 
Can you tell us where it may be now? The 
Brahmin replied- "I myself was that stag but 
now got a human body when I fell in this 
reservoir. You all can be resolved from sins if 
a bath with sheer reverence is taken by you.” 
They all followed him, got purity in body and 
thus, approached the heavenly abode. 

iTddlvj^q MMN^y fs^vmr:i 

^ ^udPf w 'nfw^ii k $ u 


O great Dvijas! The people mere listening 
to this magnificence of Manusa-tlrtha too 
attain supreme position. 



Chapter 36 


147 


Chapter 36 

Account of tlrthas of Kuruk$etra 
TTRWFI ^ 

anw fawm ^ ferfqrcfenn *11 

Lomaharsana said- O great Dvijas! A 
popular river Apaga flows at a length of one 
kosa facing east from Manusa-tirtha. Dvijas 
live on its banks. 

TO %5ITT^T xf yfikJdHJ 

% ym ^ ^ n 

The people who feed Brahmins on a cuisine 
of Syamaka rice cooked in milk and added 
ghee, become free from the clutches of sins. 

% 5 31M flTOTW 

%’ycSehmti^i 

The persons doing sraddha on the bank of 
Apaga river shall undoubtedly receive their 
mission duly achieved. 

ftrR: wrf^t xT frirllM^I: I 
3TRTcj5xT <pr W: 3TSfcT ’ Ufamfd imi 

V OTW tldijfabyfel 

dlcUxb^yid Wflimi 

The Pitrs say and Pitamaha bring to mind a 
wish to get tarpana made with sesamum seed 
on the bank of Apaga from a son or grand-son 
bom in their clan. They imagine that their act 
will keep them satiated for the period of 
several hundred kalpas. 

-riRt w 

The man giving Pinda to his Pitrs at noon 
on fourteenth day of dark fortnight in the 




148 


Vamana Purana 


month of Bhadrapada (August) definitely 
attains to emancipation. 

rRTt WTgW{l 

O great Brahmins! One should then visit 
Brahmodumbara, the best place of Brahma as 
duly known to this world. 

tTC #{#$>% HMW % 3 TWTT:l 

■HHMfuit TOI^FT MITOi 4 rTII 6 It 

O Brahmins! The man bathing in reservoirs 
called Brahmarsi/kundas obtains the fruit of 
Somayajna by the grace of Saptarsis. 

II 

This reservoir was made by the joint 
participation of Bharadvaja, Gautama, 
Jamadagni, Kasyapa, Visvamitra, Vasi$tha 
and the renowned hermit Atri. As lord 
Brahma resides here it is called 
Brahmodumbara. 

flglH)<CTctn4ti TO BKraf (ctrlKUtTII ^11 

A bath in this best holy place of 
inexpressible and unborn Brahma enables a 
man to access to Brahmaloka. 

4 fast 4 irf 44 i 

fMdffrl RT ^feRlT uw 

The man who will feed Brahmins for the 
purpose of satiation of gods and Pitrs, the 
pleased Pitrs shall render him with the rare 
thing of the world. 

ijmcHTO mtraUj 

js 4 nt ^ RHc 4 nfi 4 n 

A man taking a bath seven times i.e. each 
for the pleasure of a hermit out of seven; their 
pleasure will endow him ruling on seven 
worlds. 


f^^TRif|RT:iir*n 
<nr witcti^Rjrdi ^ ^f4W4riq;i 

Kapisthala is a famous holy place there. It 
decays all evils of devotees. God Vrddha 
Kedara himself resides there. A bath and 
worship of god Rudra along with Dindi, gives 
a power of intuition and he enjoys the 
pleasure of living in the abode of Siva. 

rffal (Marl 

nitron ^cjrrw tsh h 4 .h 

The man doing tarpana sipping three 
palmful water and saluting god Dindi gets 
fruit of a visit at the holy place of Kedara. 

cjRicr srcg PvicjyRV'M W:l 

TOt4 WT TRT^II ?V9|| 

A Sraddha on the fourteenth day of a bright 
fortnight in the month of Caitra (March) for 
the pleasure of Mahadeva, provides with the 
supreme position to the man who acts 
accordingly. 

yjdwi 3 was xt 4 wni 

cfcCTmt t%t Wcfftn u n 

One should then visit the holy place KalasI 
where goddess Bhadra, Nidra, Maya, 
Sanatanl, KatyayanI and goddess Durga 
herself abide. 

chHRti xi qr ; ^gT <ptf qqfwmi 
yyrtMgq <pf ftsfrarq W ii 

A bath in KalasI, a sight at goddess Durga 
on the bank of river enables a man to cross 
successfully the toughest worldly fort. 

Wfe RTcE ^cRTPmfM -pfcpTi 

-ctd^V^'l cgT ? ° II 

fyietc-ite tt qxsfwi 

fro: tivjR T Tmt :ii?^ii 

Saraka-tlrtha is then worth seeing as it is a 
rare holy place in the three-worlds. A sight of 



Chapter 36 


149 


god Mahesvara on the fourteenth day of dark 
fortnight enables a man to get success in his 
mission and after death to deserve a place in 
the abode of Siva. O great Dvija! Saraka holds 
three crore holy places in its lap. 

wlfzwssi w^ferri 

dfetA W IT: Tim Wife wfe:imil 
^siferr oifg^rfd i ip:i 
Wit wi^r : ii ? ? n 

it 

Rudrakoti is located in the well just at the 
centre of the reservoir. A bath in that reservoir 
and Rudrakoti in mind automatically amounts 
to the worship of one crore Rudra. By the 
grace of Rudras, that man is protected from 
the defects/evils, rendered with highest 
conscience and thus, achieves the supreme 
position. At the same place, there exists a holy 
place Idaspada. It absolves evils and removes 
fear from the mind of devotees. 

arffejfeTgrfeT im:\ 

33 4-tKxuSxfera xj fig^Pinnqftni^ii 
3 ittot 

fet XT 

f% ^ xr 3$e* jpfei 

gw: rl^IRvsil 

A mere watching of this holy place ensures 
emancipation. A bath and worship of Pitrs and 
gods here endows one with prosperity and the 
man receives the desired things. The great 
holy place Kedara should then be visited. A 
bath in that place gives fruit of all donations. 
Kimrupa-tlrtha is also there on the ground. A 
bath here gives a devotee the fruit equal to 
executing all yajiias. 

TK3M § xjcfot 3$ 

3RT5FT qfa ' tgtUff ttcfotMtfiJUVHH IRdll 

A holy place Anyajanma falls on the east 
from Saraka. It is popular throughout the three 
worlds. 


3J: tpw 

irpfeftfefr fefcf TfdWdK II^ II 

Attaining the form of a lion and slaying the 
powerful demon, lord Visnu then dwelling 
among the animals developed affection for 
lions. 

33t ^t: wraft straw croi tfeqi 

3^: Uu|duc(I^I rfelll^oll 

All gods including Gandharvas the 
worshipped lord Siva, saluted him and prayed 
to him to manage the situation. They 
explained that the return of Nrsimha back in 
the original form of Vi$nu has become 
necessary. 

33t -qiTWT^fl 7TTT4 Wnfet:l 
^5 xt dJUdmra fet 

§ wl ^ qf33i tratwtT:ii^?ii 
3fe*rfe fnrat fet:i 

wi-mfe ^ $ 11^11 

fgmjsjg^rl fym: fern 

rff 'jwt 3IT3 ^fettf^T: II3 3 II 

Mahadeva disguised himself as Sarabha 
(camel) and fought against Nrsimha for 
several thousand divine years. Both gods fell 
into a reservoir while fighting. Divine hermit 
Narada was in meditation on the bank of that 
reservoir under a pipala tree. He was suddenly 
disturbed and looked at them. Lord Visnu 
turned in his original form and Siva in the 
form of a linga. Narada duly worshipped 
them. 

11: ffera cp?T3 wfeJltl 

xT fefelcT# TO.MISmi 

Salute to god Siva, salute to impressive 
Visnu. Salute to administrator god Visnu and 
the god of destruction Siva. 

in fergqm fen%i 

fCTPT 3511 

Salute to Hara of varied forms and Visnu of 
universal form. Salute to great merciful 


150 


Vamana Purina 




Chapter 36 


151 


The man who ever brings to memory the 
Phalaklvana, his Pitrs too are satiated 
definitely. 

traifa cfaS 

A holy place sumahat is located there. It is 
surrounded by gods and the man taking a bath 
here receives the fruit of the donation of one 
thousand cows. 

mfuusik) tc: mrraT RPra: i 

Ritsd wt xt q ^ n 

The man receives the fruit of Rajsuya 
yajna, Samkhya (knowledge) and Yoga 
(karma) when he takes a bath in Panikhata- 
tirtha and do tarpana for Pitrs. 

cm) 

wt ■gf^nT faftraift m*Ic*hiii^*ii 

tWRTI 

-r T=nf?r fira% 

Another holy place Mis'raka is then worth 
visiting. 0 great hermits! The great soul 
VySsa had mixed the water of all holy places 
here for Dadhlci. The man taking a bath in 
Misraka-tlrtha thus, is considered as if he has 
bathed in all holy places. 

ctct) oyi'HcH Ux^Rrad) Pi<mi?H:l 

WNd frt: ^TTt^T ^gT ^t 

TRW fafmct ^ faSiRt *tm Wfr:l 
w *t|ct3r tar tg ^ciih'si 

cltf WWI xt t tract Tf:l 

%br T^rapprr *wr ftrfig n q n 

One should then impose control over one's 
senses and observe punctuality in diet. 
VySsavana is then the next visiting place. A 
bath in "Manojava" and the sight of lord Siva 
undoubtedly renders the man with desired 
success. A bath and worship of gods and Pitrs 
in Madhuvatl, a holy place pertaining to 
goddess, endows supreme axiom/achievement 
by the grace of goddess. 


«h1(vi«wi: wt ft&ra' t TTftre: i 

wfct PuidlgK : t p gaqt im^ll 

A bath at the confluence of Kaus'ikI and 
Drsadvatl rivers effaces all the sins attached 
with a man. 

cRTt oymwiHl' iR&aw ranfr tftactn 
P'VlUlfaffa ^gritpira II ^ O II 
fTcTt fsra^r 

3#mra ^tvfr trra r l^fwn ^ ?n 

O great Brahmins! There comes then 
Vyasathali where the learned Vedavyasa had 
decided to take his last breath in agony of his 
son’s death. However, the gods had again 
inspired and consoled him. A man seldom 
suffers from the agony of his son's death 
whosoever visits there. 

f%3xt fTOia fdH5R«t tt^ra xfl 

frrat fctfig ^o^frhTrai^i^ii ^911 

A visit at Kirhdatta Kupa and donation of 
sesamum a prastha (a certain measurement of 
quantum) ensures supreme achievement and 
liberty from the burden of debts to a man. 

3*g xt | tiW gfar j^i 

trat: TRiraT ^RfetiMyi^UlctJI^II 

The two holy places- Ahna and Sudina are 
among the rare places on the earth. A bath in 
them ensures achieving the abode of sun for a 
man. 

fjcfttra cm) ux*)c^ ftP| c-il<btj 

^rafct fr^rat tract: f^rw: 11 11 

BtxJRiccti 

^tfZcf)^ xt ct^eT cbliihat ^mi 

cm ^TiraT ST^IR: R^cfl 

ctcTt c| | MHct> qx&fe^ rtfajf fa^dH .11^^11 

ctiqq^gui fgnjptr jrafcirojWli 

xfrUUgci tMfu^ra UfdMlRcUfll^^ll 

One should then go at Krtajapya, a holy 
place renowned throughout th$ three worlds. 
Regular dwelling and bath in the Ganga as 



152 


Vamana Purana 


also worship of Mahadeva endows one with 
the fruit of Asvamedha (horse sacrifice). Koti- 

tlrtha is also there where a bath and homage to 

Kotisvara gives a man the fruit of a crore 
yajiias. Then there is Vamanaka, another holy 
place known to the three-worlds. It is the same 

place where Vamana (dwarf) form Visnu had 

trickily confiscated the empire from Bali and 
headed it over to Indra. 


The man attains the abode of Visnu when 
duly purified by a bath in Visnupada, a holy 
place and worship of god Vamana. 

<#<=r 'fleiqWchmVH^I 

t f gfifc 'fW-yifd T WT.-ll^^n 

Jyestasrama is also located there. A mere 
sight of this place enables a man to get 
emancipation. 

TTlfir Tr ch l clV^UlfMd :l 

A man gets better living than common men 
if he observes fast on the eleventh day of 
bright fortnight in the month of Jyestha (June) 
month and takes bath on DvadasI (the twelvth 
day). 

tr? y fa fa <ii fciyi fctwjHi ■srofampm 


The magnificence lord Visnu had blessed 
with supreme position to the Brahmins who 
were qualified in procedure of yajna etc. and 
who had worshipped him with due honour. 

tterr yi«&ifa fcsnft ^ri 
a^rarf&r 4ra^'cRufw(w: u \s ^ n 


The donations given to Brahmins fructify 
undepleting and gain stability up to one 
Manvantara (viz. the period in which four eras 
cycled seventy one time). 

dPwfdtff TT: ‘FTTwIT chlfc-^thH rT^fll^ll 

There also exists Koti-tlrtha, a renowned 
holy place throughout the three worlds. 


efitZteR TTT ^gT dfi*Rd1«f 

The person receives Ganapatya by the grace 
of Mahadeva when he pay homage to 
Kotisvara Mahesvara in that holy place. 

dfw-HMI ^4 h)^ 5 H^l^llV9mi 

The great holy place of great soul 
Suryadeva is there. The man is adored in the 
abode of sun by taking a bath with sheer 
devotion there. 

rRTT TMJii fajl-SRcM ^vF^RTTR^I 

fHl-dKUHmH fatUjdl cbi^Md JTTIIVa^ll 
rt dRuiiii ■hPi4<hm s i 

0 great Brahmins! One should then go to 
Kulottarana-tirtha. It sways all sins attached to 
a man. It had been installed by god Visnu for 
the purification of the people abiding by their 
religion as prescribed by the Varnasrama long 
ago. 

itoftr tbtt V9va n 

The people willing emancipation through 
celibacy also see supreme position by a visit 
there. 

sTSWIt) WW2J StHJTWt <tidW«lll 
di<4rwid: m w ^ m 

The celibate, householder (Grhastha), 
Vanaprasth! and recluse do welfare for as 
many as twenty one generations preceding by 
taking a bath there. 

51^1 till: ^TT 4 ddURJUIT:l 

Tm: tri WT Will Mil 

The Brahmins, Ksatriya, Vaisya or Sudra 
taking a bath in that holy place receive 
supreme positions. 

froftsfa qe umnj 

^rtsfcr yfd»'*ic(n4)fd ydfijeuwciuoii 

The man at far distant place can also attain 
emancipation by only bringing the scene of 






Chapter 37 


Kuruksetra into his mind. What to say about 
the man who is permanently living there? 

yzftfsnssgm: 113^11 



Chapter 37 


153 


Chapter 37 

Account of the tlrthas of Kuruk$etra 

eilMtir tom- 

toitot ^§t ^ 

Lomaharsana said- A bath in the reservoir 
called Pavana and a vision of Mahesvara 
effaces all sins of a man and he obtains the 
position of welfare (Siva). 

tort 'gf&Mhili «rro ?i 

TO: 3TTOST M*dl^cl:n?ll 

God Pavana was merged in this very 
reservoir on account of gloom for the 
separation of his son and Brahma etc., gods 
had then pleased him and made him to appear 
again during ancient period. 

TOt TO&T 3TTO WR 

TOT$: 'RTOff Kctidl^d: 11 ^ II 

One would then go to Amrta-sthana of 
Sulapani where the gods with gandharvas 
originated Hanuman. 

TO RT: -Wlrcti Siyd^TOiydldJ 

f^numrera atyJrrgl fjfjfrrommi 

fTOft tTT^cf 

ynfrobiTO wfroTsf Mlewfg^-dHiihii 

to totot g^fetwhi 

g ytwrui rftsf ^cRfg^dHii 

TO TOTTO RTT TOTOT 3rf»Rf!tTOTicR FI^I 

tot 5 Rure rei rt: T^mi'an 

SfTOW ^ TOI^T TOJTO drHmyyi^l 

TO <M TOI<yUd ' <*<331 1 ' Pft f qdH .ll 6 II 

A bath in that holy place makes a man 
immortal. The Brahmin conscious of his clan 


visit at Kulottarana and satiates with 
emancipation all generations preceding of his 
paternal and maternal grandfather. A bath in 
Salihotra holy place sways all the physical 
evils deliberately or innocently committed by 
a man. Srikunja is a holy place known to the 
three worlds in Sarasvatl. A bath in that holy 
place endows a man with the fruit of 
Agnistoma yajna. Then there comes Naimisa- 
kunja. A bath in this place gives the fruit of a 
bath in the holy place of Naimisaranya. A 
renowned holy place on the bank of Vedavatl 
has existed there. 

TOfttR ■rrffcroi: %3|WTI:I 

TOTOR V TO TOUIFTOTO VllTOfefv i dl ll II 

O great Brahmins! During ancient period, 
once Ravana caught her by the hair and in a fit 
of gloom she wished him killed shortly and 
took her last breath at this very place. 

TOT TOTO TOTOTO TO!IW:I 

tfhrr iftfa Icusmnl tlUMril ufrTTOTII II 

She was then bom as daughter of Janaka 
and became a chaste wife of lord Rama. She is 
still remembered with other chaste ladies. 

TO TOT TTTOTtTO iTOTOTFTOR: TOTOfl 
TOftT tttot arfafaeq fq^htuiHH 

TOTRhTT TO TTlrTT ^tfdTldTTOT Ml 
TOPlTTOt^ RT: TOTOT TOTOTOTOvT HTOf 11 WII 
fq^TO: qf: TORfft TOR TOH 1 

TOT Rtsid TJRTOWTOR: TORgrTTOfll 9^11 
TO qvftq<: TOTOTTOSITO TOMTOM 

WW to uro°rngTOfii r*n 

Ravana had abducted her for his self- 
destruction. As the great resolute (Jitacitta) 
gets fame, Rama killed Ravana, enthroned 
Vibhlsana and came back to the throne of 
Ayodhya. A man gets the fruit as Kanyadana 
by taking a bath in this holy place. All his 
evils are effaced and one attains supreme 
position. One should then visit the best and 
great place of Brahma. A bath here makes 


154 


Vamana Purapa 


even a man of inferior varna get elements of a 
Brahmin and thus attains the supreme place. 

to! wtiotipot M 

TO #tTCTOTOTOT f^TROTcTIHTOIll II 

Then there comes Soma-tlrtha where the 
moon had obtained the elements of a great 
Dvija as he had observed strict penance here. 

war 

RnfrU: otItoi# TOfrcRiT ottpt totii 

By bath and worship of Pitrs and gods, a 
man is purified as the moon light of full-moon 
in the month of Kartika (October). 

WPHfTO <M ^wfil <#pi 
to m otptoi toito TOfa ot span 

fSIPT TO1R# rj fOTTO MMP^II 

^U^rOtaMTOl XT ^clUjfyUHlcichlll U II 

A holy place, Saptasarasvata is a rare place 
in the three-worlds. The seven branches of 
Sarasvati river known as Suprabha, 
Kancanaksi, Visala, Manasahrda, Sarasvati, 
Oghanama, Vimalodaka and Suvenu 
conglomerate into one and then a single river 
flows. 

former tori: toot Rtoot ?i 

3ifaF(;5OT: #OT#t*TTOH:ll Wl 

T «Ro| 8T POT% PIOTdtl 

potcm wW1hii?°ii 

When all hermits prepared for doing yajna 
for lord Brahma in the holy place of Puskara, 
they said- "This yajna shall not fructify with 
grand success because the holiest river 
Sarasvati is not being seen here." Brahma 
summoned Sarasvati through meditation when 
he heard this averment from the hermits 
appointed for executing yajna. 

fWRH TORTT 3TT^TT TO% tl 

POTT TsTO THWdlll ? ^11 

The Sarasvati so summoned by lord 
Brahma when seated for yajna in Puskara 
appeared and called Suprabha. 


ITT ^gT TJOT: TOT TOTOtpi 

Hiding -TORTt' % 5 m Pg #ftll 9 911 

Having seen Sarasvati flowing swiftly for 
keeping up the honour of Brahma, the hermits 
honoured it very much. 

TRTOT pfttdgl TO7TOT flPtlsll 

OTHRTI PTOTOTII ^ ^ II 

The great soul Mankana brought this holiest 
and long-existing Sarasvati and appeared in 
Puskara at Kuruksetra. 

IfOT f^TOT yTTOTSITPTTOTT:l 

it f#RT TOTO TTOTt HTP^IPJII 

Saunanka etc. sages gathered in 
Naimisaranya asked the most aged (due to 
longevity) Lomaharsana. 

TOI TOP? #1 

TOPj#OTP#fii?hii 

"How shall the fruit for yajna come to all of 
us who always walk through the path of 
welfare?" That learned hermit bowed his head 
in honour and continued further. 

OTOTTT f&RTT TO TO TOPwT TOH.I 

<J POTT TOOTOT#fTO: II 'R ^ II 

OTm'«l TO: # OTP# OTOT#! 

OT TOT TOTTO TSfafa: TOPTfafir:ll ?V9|| 

OTTO # rlWt OTITOTP^I 

toto# ttot OTII 16 II 

otto fr#ti joromi otottTi 
otot TOTOOT TO# PTOP.II ?^ll 
TOfcTT V pRt^'KI TO# OTPRfll 
fronro ot nt pfiiTORmnsoii 

The great fruit of yajna has always existed 
where Sarasvati resides. The sages learned 
several Vedas and then remembered Sarasvati 
together. When so summoned by the hermits 
performing session (yajna of long form) river 
Sarasvati appeared and known as Kancanaksi 
to flow through the land of Naimisa to give 
purity to it. That famous river again entered in 



Chapter 38 


155 


the form of Sarasvati when the sage Mayarika 
summoned her. In the offering (yajna) 
executed by Gaya at Gaya region, Sarasvati 
was summoned again and the hermits gave it 
the rame of Visala. 

■flfw % W£dt HflTtqr 'MgTrtRlI 

WHMI jrfSET ^ 3 *11 

That river summoned by the great soul 
Mankana entered iri Kuruksetra. 

3rft chlVIHTI'flFt WT 

zqkkz -gf^RT m sqrar 3 ? n 

The hermit Uddalaka summoned Sarasvati 
to north Kausala province which was 
surrounded by the divine hermits. 

3TF3FTR ^ gft<KI<v n <l l 

ipiUHl 

Thus, Sarasvati, the holiest river entered 
into that province for that sage and 
worshipped by the sages, wearing tree bark 
and stag hide for clothes. She got popularity 
as Manohara and she is capable to efface all 
sins. 

snfwr w wwi 

WRiak 

She appeared to give honour to the call of 
the great soul Mankana in the holiest place of 
Kuruksetra. 

tjturfrfa f E Ksflld f ^TT WWdil 

Sarasvati river famous as Suvenu is 
worshipped by the hermits and siddhas. She is 
called a river effacing all sins. 

^TTSft eft? Tjf^RT 3TRT5S 

She too appeared in Kuruksetra for the 
good of hermits by virtue of the worship made 
by that sage. 

UTWcfll 


Daksa while performing yajna in 
Gangadvara originated goddess Sarasvati. 

Wffti ^ rra- tr^ulR 
<ps$fcr 1 f^°Tr ^ 

When Sarasvati worshipped by Kuru at 
Kuruksetra flew there when she was duly 
summoned there. 

3Tf^T^WFr: quudNT II 

zr? H^uich: fe?T:l 

^ciinnaar Pwiftd: 11*011 

Learned Markandeya brought Sarasvati in 
the middle of reservoir through his worship in 
depth. Lord Sankara had at the same place 
prevented Marikanaka who was dancing in the 
holy place of Saptasarasvata. 

$fteumu{iu| VH4v!WI^4ic|l^ 




Chapter 38 


155 


Chapter 38 

Praise of Siva by Mabkanaka 

^ M^uich: 

^ ftcflfw; II \\\ 

The hermits said- How did Mahkanaka 
attain special achievement? Who was the 
father of that great hermit? Why did 
Mahadeva restrain from him doing dance? 

^FTR ^ cqqfyal «|gtaed eteshei f^3TF:ll ? II 

Lomaharsana said- The hermit Mahkanaka 
was the son of Kasyapa born when he 
summoned him through intuition. One day he 
went to take a bath with a tree bark (Balkala) 
in his hand. 

•HRlPcI Tf%RT: ftfjyrvta «rfnPA<TI:ll 3II 




156 


Vamana Purana 


The beautiful nymphs like Rambha etc. also 
were there and all those most beautiful 
nymphs began to take a bath with them. 

rRTt 

The semen of that sage ejaculated in the 
river there but it was picked up by that great 
ascetic in a pitcher. 

tthstt affront f 5J.HVIW toft ^i 

TTH TOIT MUii^iimi 

fWrMI'WW^yU^Prt rKWTH) 

JTT *l$ui<b: ftra: fJVTP)u)fH ^ ^rrqiivsii 

^Rf: facT ^ faHIWW yildFFlSTOTI 

^T ^ ^JT Sl^l^li^ii 

The semen so collected in the pitcher was 
divided into seven parts. Seven hermits were 
bom from it and were called Marutas. Their 
names are- Vayuvega, Vayubala, Vayuha, 
Vaymandala, Vayujvala, Vayureta and mighty 
VSyucakra. These seven sons of that hermit 
holds the movable and immovable world. O 
Brahmins! I heard that the kusa point had 
injured the hand of Mankanaka. Sakarasa 
began oozing from his hand as a result of such 
an injury. When he saw that oozing fluid, he 
became happy and began dancing in 
merriment. 

rRT: TF? Jt^rf xf Trot xf 

3lfrf xf TO<|gl tlTOT <TFT qlfedHJI ? II 

dgnfefa: TO^tl 

t ig^tsf %^)RTOT:ll II 

This dance had influenced the entire 
movable and immovable world. When 
Brahma etc. gods and austere hermits saw the 
entire world dancing, they requested 
Mahadeva. 

TO ftjqg fal 

efift Tjft ^gT gtrtfciyMdlel fill ^11 


■gnmt F^i^rswmroi 

frost ^ ’gfwfnri 

dqRddl spfrifr f &id^u f frdtHrim i t^n 

O god! Do such a thing that can impose 
restrictions on his dancing. When god 
Mahadeva saw the hermits in happy moods, 
he said for their good- O great sages! O great 
Dvija! What is the reason for your great 
merriment? You all are austere and religion 
abiding. 

^T ^13? x^Tii ^ ?nfuT H^nic>f-cin: 11 ^ ii 

The hermit said- 0 Brahmana! Are you not 
seeing that Sakarasa is oozing from my hand 
which the kus'a straw injured? As this is a 
phenomenon to me, I am very happy and in a 
vagary of mirth I am dancing. 

t TFTOT 

3T? 1 f^3T HV?4|dlH.II **ll 

God Mahadeva laughed and replied to the 
said sage so enchanted- O Brahmin! Look 
here I am not feeling any surprise to see this. 

Ifcftjdrdl -gft&S T|g|gfd:i 

fafrsi: cTTO^TO-.ll^ll 

O Brahmins! With these words god 
Mahadeva hit on his thumb by the tip of his 
finger. 

bc^Jgl silfeul fax: ^11 

Then ashes as white as ice (i.e. clean) began 
to come out from the injured part. The 
Brahmana were ashamed to see it and fell on 
the feet of god Mahadeva. He said- 

TOT TO VjLHMl'Mg l tTO l 
rrcraro tot! TOwrfTT yjHtyeyi wi 

I do not consider you different from 
Sulapani Mahadeva. O Sulapani, you are the 
best among this movable and immovable 
world. 



Chapter 39 


157 


u s fetufa ^rret ^nfad i -q^ii uh 

O innocent by deeds! Brahma etc. gods are 
seen as your shelter. You are the first among 
all gods, you are the creator, nourisher and of 
supreme form (Mahasvarupa). 

xjg- ^ u 

All gods enjoy the pleasure fearlessly under 
your grace. After the prayer so made, the 
hermit bowed his head and said- 

vie»'«c(flji'dKiQs i <nrt ^ ^ 

mraidu eii«wmrahi ii ? ° 11 

O god! Nay my penance not depreciate or 
subside in any way. Mahadeva then was 
pleased and said to that hermit. 

35RT- 

trost for mmn 

Srfo % 3rWlfM CEBIT TT^TII 3 ^11 

The god said- O Brahmin! may your 
penance increase several thousand ways. I will 
always reside in this asrama with you. 

Tffitrr ^ T mfoqci ^r:i 

^ tnzr ipfcr fg»%fo tR? gii ^ ^ it 

w i^ri <1 HHE hffofa *T7BT:I 

* 3 11 

The man who will worship me by taking a 
bath in this Saptasarasvata, nothing shall be 
rare to him in this world and in the world of 
metaphysics. He shall definitely attain the 
SSrasvataloka and occupy a supreme position 
under my grace (Siva). 





Chapter 39 


157 


Chapter 39 

Praise of Ausanasa TIrtha 





3?HT 33 ttfegt TIf?r3 «Mihc(HU ?ll 


Lomaharsana said- One should then visit 
Ausanasa, a holy place. The Usana (Venus) 
had got magnificence having good catch on 
accomplishments. 

Htit 3Tf3 ITT ¥11 ¥WFTIoRft ^T:ll^|| 

The man approaches the supreme Brahma 
free from the cycle of birth and death and an 
accumulation of his earlier evils. 

3T3 gft&f frRt II 

wr f?R¥T v m i ? n 

ft was the grace of seeing this holy place 
that freed Rahodara, a sage anxious due to the 
heavy head stuck with him. 

3^: 

35? W: 353 TT^McNHSKI 

#5*3 373 $}|3UK<MJI'*II 

The hermits said- How was Rahodara, the 
hermit stuck with a head and how was he 
freed? We want to listen to you about this 
magnificence of holy place in detail. 

tfMui 33T3 

grr t ^u^cbuuit m^vi 

37T3T %f¥3T:imil 

Lomaharsana said- O great Brahmins! 
Mahatma Raghava had slaughtered the 
monsters while living in Dandakavana. 

3:1*43 lvKl^s« TISWPT gtirM-cl 

ajfrr fiwro aurora $ n 

A head of a monster fell in that great forest 
as somewhere a sharp edged weapon had slit 
the same. It was the momentum of blow that 
his head was thrown at such a long distance. 

333T# ¥frat t 

3^ fcNuHfla 3lfM f^Tt¥T fa^T 111 ^11 


Eventually it finally fell on the thigh of 
Rahodara, the sage who was strolling at that 
time. So high presence it had that it got fixed 
there by fracturing the bone. 




158 


Vamana Purana 


U f^n(d4 ?i?ilcb *>l 

arfirng R g is n^qfenq t H i fi *rn<iii 

On account of fixing that head on his thigh, 
the hermit was unable to visit holy places and 
temples. 

gf?RT c^iTff I 

mm qr4dl«rift gferi *nfq m 9 n 

Fainting with intolerable pain, he visited 
anyhow all holy places on the earth. Due to 
the deep wound a foul smell began to spread 
and pus started secreting. 

m: m gsrarorcr %fauii ^ifen?tRRi 

jprat for 3Rnfft?rnt ^rf?rii 11 

One day he told about the event thoroughly 
to the hermits, they advised- "Go to the holy 
place of Ausanasa." 

<f|sj cn?lW^?RT^Tll ^11 
nfcb^g^nt ^Rarr Mmui*d4<rl f$3IT:l 
cRT: hdlcm nn 

awmmsnT #r: grararimt gifear^i 

^ f^T 5PRT: qpf ■dMurSIrUlhflMHJ 

O Dvijas! Rahodara went to Ausanasa. A 
mere touch of the water proved so magnificent 
as the head so stuck, fell down into that water. 
The pain due to the injury vanished within 
seconds and the hermit returned to his 
hermitage happily. He again reported how the 
cure was effected at Ausanasa. The hermits 
present there unanimously named it 
Kapalamocana, when they heard of such a 
surprising event. 

craiftr fesf^Hi 

sn?ru*f rwgRRr forfeit 

A holy place of Visvamitra is also there. 
Here, Visvamitra had got the essence of 
MMhmana. 

iwdfofeft uspni 

u?auH3 l^psirm q* n^wi^idjinn 


Whosoever takes a bath in that holy place, 
definitely attains the essence of Brahmana and 
so a pure hearted Brahmana attains the 
supreme position. - 

?t?r: trf^ Pradivw:i 

cHT fasq sruff qTOcT:il^ll 

One should regulate his routine and put a 
check on his senses and then visit the holy 
place Prthudaka. A Brahmarsi Rusarigu had 
got accomplishments (siddhis) here. 

^ifdWl TP?T fW:i 

cfrTT 

^ ^Tt q TUSj RT ^chUll^ll 

The great soul Rusarigu lived throughout 
his life at Garigadvara (Hardvara) but when he 
saw the time of last breath coming nearer, he 
called his sons and said- "Take me to 
Prthudaka as I do not see any welfare here." 

cTST TKZm rHTlSRT: I 

wiftqr qiwanwvteHq iiteii 

Giving due honour to the last wish of their 
father, the austere sons took him to Prthudaka 
(Sarasvatl-tTrth). 

¥ 5I: dhuld: m*<Wi 

’dl^jionmctf^i^gfM«Tim<ii n 11 

WWtUtA <n$f 

crfwcRi qq mmi gstaji mi 

That great soul hermit took a bath in 
Sarasvatl, remembered the magnificence of 
the holy places and declared- ’’The man 
receives the element of god at death who takes 
his last breath in Prthudaka, holy place. 

snrTPjfrq -SET ftfifari 

fecPTII 9 Vi 

ijfs II ? ^ II 

gwr stsiw ^Tfcat ajfsqrcrari 

-^uqndidT: ^ 3 11 



Chapter 39 


159 


The Brahmayoni-tirtha installed by Brahma 
also falls there. Brahma prepared himself for 
acquiring Brahmajnana which was utilised by 
him for the wealth of the four varnas. He 
seated himself at the bank of Sarasvati in 
i thudaka. When he was engrossed in the plan 
of creation, Brahmana originated from his 
mouth, Ksatriyas from his arms, Vaisyas from 
both thighs and Sudra originated from his feet. 

rJljpM ddV ^gT SIWTO (TO(T;I 
dfdfer dfef uf^mjRXll 

He then saw the four varnas settled with 
several stages (asramas). Brahmayoni, the 
holy place, was so originated/established. 

dd ^ 4 ffn d d^ifai 

dtcf tM fa<i&lddc|cMfd RTRcT: IR Ml 
dfRWlvif tydiipM^ui^ | 

3J5T9T cfT^T: ddl^-du) ^JdllRMI 

The man desirous of emancipation does not 
observe his rebirth on the earth. Another holy 
place is Avaklrna here. A hermit Dalbhya (as 
he was bom in Dalbha gotra) Vaka his name 
had once set the angry Dhrtarastra with his 
chariot into ashes here and then the king could 
understand his knowledge. 

dW llfafed 'dlvfwgvhjffd dTdd:l 

pri|tir ti?it ^ ^ jRn%:iRV9ii 

The hermit asked- How was Avaklrna 
installed and why had the king Dhrtarastra 
pleased Dalbhya Vaka? 

33T5T- 

dtddl ^PJTTeJ JOT 

d ddd lydTTgddMd 11 

Lomaharsana said- Long long ago, the 
hermits residing in Naimisaranya visited the 
place of Dhrtarastra for daksina (alms). One of 
the hermits Vaka begged for alms 
(contribution) from Dhrtarastra. 

clrcrftr era f^Rp^grF wq 

dd: d^dT dtM l iffitd ddfIRMI 


ajdcfiufid RTRfd: I 

tydtrgw TTg dR^dd:ll?o|| 

The king Dhrtarastra told something 
tantamount to humiliation in a language used 
by village folk and untrue. Vaka (born in gotra 
of Dalbhya) was aggrieved at such a 
behaviour and he vowed to cut flesh and 
started doing havana of those organs with the 
intention to destroy the entire kingdom and 
the king. 

fddR ddi tt| uvwffun 
STSjfad ddt TTg ^Jd^G^d til 3 ?ll 

The nation began falling in morality, bona- 
fides etc. virtues in the mind of the subject and 
determination of ruling thus, started due to 
yajna in strong to destroy. 

dd: d fEFHdldra fdtfgdqjl 

^T:ll ^11 

TOicpnt %tpi iraqftif trt d^ri 

3rmfdd: dtaPdd^ll^ll 

HTgruiT dlddFdSTT: dd&dT ftdRdTI 
3 td?ndt w^iorej 3*^113*11 

He then thought over the matter, took it as 
the act of Brahmana the king Dhrtarastra 
visited Avaklrna holy place in order to please 
the Brahmin. When the king bowed to the 
extent the sage had wished, it caused pleasure 
to the hermit. He said to the king- "A scholar 
should not disobey the Brahmin because the 
humiliated Brahmin destroys as many as three 
generations of the concerned to cause pain to 
such a level of feelings. 

TJcPTdddT IT ^dfd dld^d WdT dd: I 
OTIddMd ddRW Tl?tf|^fi«ld:ll3mi 

He uplifted the king with the stately affairs 
as also the fame and became a well-wisher 
and friendly to him. 

dfWTd^f ^ -ST: Tdlfd fa f fed ; I 

TT dTRtfd dTf fc;cd ddTETT fapld UiHHJI 3 ^ II 


The man having control on his senses and 
reverence in mind everyday receives the 
desired fruits. 

m ufatsdld WtTTrt TPT TmrT:l 

o 

Uf ■pn^ t ^tll 


A holy place known as Yayata has existed 
here. The river had - flow with honey for the 
nutrition of the people seated there in penance. 


'dfrwid'i TTt ^rartTT 





The man is absolved from all sins by taking 
a dip in that river and the fruit of Asvamedha 
can be had from it. 


uptcr xi ^ nr dt t 

flfa-ffret T Ttt V&ren cT0& 


III ^ ^ I' 


O Dvijas! A holy place known as 
Madhusrava has also existed there. A devotee 
should do tarpana for his forefathers by 
offering honey to them. 



A grand and attractive holy place 
Vasisthodvaha has also existed there. The man 
taking a bath in it, receives the loka of 
Vasisflia. 



160 


VSmana Purina 


Chapter 40 

Account of the Vasi§tha-apavaha-tTrtha in 
Kuruk$etra 


gpqBtgigqiijU gfr gw t gg»jg gi 
fgrof vr «Rt^bi gtrfg inggTgg^ii 


The hermits then asked- How had the 
Vasisthapavaha originated? Why had that 
rivulet swept away that hermit? 


UlTrq^:l 

tt rn: iflRIRII 


Lomaharsana said- On account of 
competition there arose superfluous envy in 
the mind of Visvamitra to cross the limits of 
Vasistha the renowned hermit (Sattvavadi) in 
intelligence. 

3n?TOt t gfw*g wggt# g>jg gi 
cprt gjggfgwipt fg^nfang gtag.-ii^n 

The hermitage of Vasistha was located in 
the holy place of Sthanu, the asrama of 
Visvamitra was located at its west. 

*rcgRETPj: 1 ggfg?gT 
• ■ wnwmm fcifrig n fi gnggfymi 
gftcgwi ot tilwJui gfw.-i 
g^slg rnrer g)g( fg^ailgg) g»jg gii n 

The god of gods Sthanu (Siva) first 
performed yajna and then established 
SarasvatT in the form of liriga. Vasistha was 
engrossed in deep penance there. But, 
Visvamitra was inferior to him in austerity. 

gfgg gftynfri ^ srngn g n 
ggrg w gft&t gfrgrig g #r: i 
T fflgagn § ggg gifon gr ggHgtiiuii 

He called Sarasvati and said- Bring the 
hermit Vasistha with your low (i.e. float him 
with you). I will kill that great sage at this 
place. That great river Sarasvati was shocked 
to listen to this order. 

gsrr cri tgfsrat ggT ^Mnwi ggragtH) 

fg^rfggtsgg^st gftra ^fcramii c n 

As Visvamitra was in anger, he again 
ordered- "Go immediately and bring Vasistha 
here." 

ggt -hm gfr^t gfgg gfggggni 
gwramra ggg) fgwftgw ggg:ii it 

The river went with a heavy heart to the 
hermit Vasistha and told him very sadly. 

gg: fo g ifaviN g y ft g><w£g - d i q ) 
ggig gt fggrfggrg gt ggu ti 




Chapter 40 


161 


tsjrar ra nfitfi 


^?miTO it iraifonrsTOwn no 

He suggested to the sad river- "Flow me to 
Vis'vamitra; I am ready. So he was flown with 
the water waves to him from that place. 

¥ W $HI0SAU! fa:«eHjU|4l p:| 

ifdMHy pig HlWdlHN U II 

As the river carrying safely through her 
banks that Mitravaruna (son of Mitra and 
Vanina jointly) began to pray to Sarasvatl. 

fadlM^ TO: HfUtsfa ^RFERtll 

SJTK d^c(|uqtf*reTrA:ll ^11 

O Sarasvatl! You came out from the 
reservoir of lord Brahma. You have 
surrounded the entire world with your clean 
water. 


You turn in a goddess moving on ether by 
filling clouds with water. You have existed in 
the form of all waters. We do study from you 
(viz. it is the only influence that inspires us for 
doing perseverance). 

hfa^fd’Wyi fafe gnfra: $t*tt wi 

•ram rarar trar graft ttguwfira grafii ^n 

You are the endower of health, holding, 
fame, brilliance, forgiveness, prudence and 
speech. This entire world is enslaved of you. 

raftg d i u i WUu i u f raan 

p rairanft ftr ipt *nratff train ^ n 

tjtslHldi^ t for fonfirarani uftri 

ra^cfiirrais ftam fonfotra ti *[fo[ii ^vsii 

You have existed in the form of speech in 
all organisms. Goddess Sarasvatl so prayed 
brought that Brahmin comfortably to the 
asrama of Visvamitra. She offered that 
innocent sage for Visvamitra very sadly. 

traratti wws n pi gftwrffoi:i 

' train un 


When Visvamitra found Vasistha brought 
to his home, he began to search for a weapon 
to kill him with. 

3^raf: w odfom rafopn w u 

River Sarasvatl saw that violent excitement 
in Visvamitra, smelt of a Brahmin's murder, 
she immediately turned and flew with his 
body from there. It again took care in depth of 
comfortability of Vasistha. 

trahrarifira pT gfaBijfawpi 

fogfoft trarara:ii?oii 

The most austere Vis'vamitra was over 
excited seeing that Sarasvatl has disobeyed 
him. He thundered a curse on her. 

^TOPRt nfrat srft g^fosiT foftftdii 
sirfftiti p gr^ifin T^fcmifircipiimii 

O great river! As you have disobeyed me, 
carry blood instead of water and pieces of 
demon's bodies. 

?ra: ratratft w fomforra qfom 
arap^rfftralfosr ftm iforai train ? 3 u 

The gracious river had borne the curse of 
Visvamitra as long as for a year and carried 
with her the blood of demons. 

r N r 


r^T ^gT 

Having seen Sarasvatl so dirty, all hermits, 
gods, gandharvas and nymphs fell into grief. 


cffiT fWW ’MMMtnl; I 

Blood began to flow in that sacrosanct holy 
place. Devils and Pisacas gathered on the 
banks of Sarasvatl. 


tra# #fftra fojfra yunrcrai 
gw ipt tfti foraFran:i 
graw ww w ra^foiramii ^ 




162 


Vamana Purina 


They began to live peacefully by sipping 
the blood so flowing with Sarasvatl. They felt 
gaiety to the extent that they here got heaven 
through their valour and began dancing in a 
state of happiness. 

chWjRjrcjy <*|HR TO: TOPTTTOTT: I 

dl^wi WSFJ: yUTOTO cTCteRT: II ^ II 

With the passage of certain time, the 
hermits went to the banks of Sarasvatl. 

eft <JgT 

mR^IUI 4HWr4l: TR TO* TOtRiRiI ?^9ll 


They (the hermits) began to think over a 
strategy to rescue Sarasvatl so surrounded by 
demons due to the flowing of blood (the best 
diet of rude monsters) for satiating demons. 


ef f Tlf M{?WFTT: TOTPTTO TT$ITOdl:l 
3TT^t Trftttt TOFRTfTO(ll?<ill 

fro toitot ^R^a wfi 

TJTOTTfTOTt TOW: TOTO TOTTOP TOTOTII ? II 

All those great resolute and lucky people 
summoned together the river Sarasvatl and 
said- O great river! Wc want to listen as to 
why the reservoir is full of blood? 


TOT: to ffcSm-dg 
TORT ^TOT: tfcTT: TOWTOTO TOTRTOfl 
3TW ■ juqdl’if i TO TO^dHIVHlHM^oli 
^gT WRT TOTTOTO tip f :%TO ‘gpfl 
3^TOl4 TOT: TOT:ll^il 


She then described to them all about the 
foul play of Visvamitra with Vasistha. The 
hermits then brought Aruna river to make pure 
the water of Sarasvatl. The demons became 
sad when they saw the water of Sarasvatl so 
purified. He began to say frequently to all 
sages in a state of pain and worry. 


CRT ft §jfTOTT: TO? spftfrisr pTOTT:l 

qrrq: qnwftra wiw M i ucb i R Tn:ii^?n 


tojtto^t gsf5?R *t pfroTi 
TT^ts^f toRISTOTTO TOT: TOt TO>TWTO:II33II 


All of us live hungry and seldom abide by 
the rules. It is not our self will that we are 
committing sins, but our party gets growth due 
to your neglect and evil acts towards us. We 
all are Brahmaraksasa (the people who are 
lapsed from the essence of Brahma in spite of 
their birth in the Brahmin community. 

■qcr %rosr ^tgr ajRrrosr i 

% sII^UIWIRmRi t TORtt? Tr^TTOlll^^ll 

The Vaisya, 3udra and Ksatriya too become 
demons, turn into the tendency of monsters as 
a result of their various bad activities and are 
envious to Brahmins. 

TOfTOTT cfa TOTOTO 4 )Ih<|i|U| TO^I 

^ TOTfTTCTOTTO TOTTTOTt 11 ? H11 

Our generations receive a spurt due to the 
defects of yoni (genital) of misconduct of 
women. It is the perpetual process of our 
growth. 

PET TORT: TOfTO TOtTORmRT TOTOTl 
TtaTTTTORT: $|<TO ^MIVIlcTl: TOT$rTTll^ll 
3^: TOTOT Tli TOTOTH13J TT %TT:I 
SjdctfteiTOW rt TOftfl 131911 

^V I HHaHHyd M l bd^ l ff^fMdH.1 
TtRI: ^ TOT ^TTffTO *1^1136 II 

dTOI^tTO TTTO f%T 3TOFTOTTRT TO^I 
TI^RTHITOfl *TT aTTOTf^T^II^^II 

You are capable to do welfare of all lokas. 
The gracious sages made mutual consult and 
said- The food is polluted when it comes in 
touch with sneeze and insects, when it is 
residual after eating, hair dropped in it, 
received with insult and polluted by expirated 
air. It becomes the share of monsters. 

TOfqfTOTO § TOT^WTO TOTlTOTT: I 
TT^TTsf T$TTO WTO WT TOKISRTOHM'Soll 

The scholar should take notice of these 
things and give up such food. One who eats 
such polluted food, eats only the share of 
monsters. 




Chapter 41 


163 


-;^UTTOT: HlWrUI: 

f^rrattrtftcf: ^rRTr f59R* y4f*fc^:ll'tf^ll 

That man becomes free from the clutches of 
all evils who observes fast for three nights and 
takes a bath in the confluence of Aruna and 
Sarasvatl rivers. 

nift aretf ^flacri 

sthuiKHiii 'Hficrr gfaimcitffr tiTO:ii'!f?ii 

On introduction of the gross Kaliyuga with 
its devastating effects and the communication 
or spread off demoralise activities, the man 
taking a bath in the confluence of Aruna and 
Sarasvatl attains emancipation. 

TrefRTT: ^ 'FfWT: 

All those monsters then took a bath, 
received purity of heart, put on divine 
garlands and clothes and got better positions 
in heaven. 




Chapter 41 


163 


Chapter 41 

Account of Kuruk$etra-tlrthas and Praise of 
the PracI Sarasvatl 

HlMui 33 TcT- 

crf^TITT 3TTI 

Lomaharsana said- The hermit Darvi 
brought there four oceans. A man attains the 
fruit of the donation made of a thousand cows. 

dFwriuwlyf f^wui: i 

% doHcSuft gm>d*4ur:IRII 

O great Dvijas! The penance made there 
gets perfection even when it is made by an 
evil-doer. 

wwgftrat tfaf fptr:i 

trot 3 ii 

O Brahmins! The man taking a bath in 
Satasahastrika and Satika places, received the 


fruit equal to that of the cows donated in 
number one thousand. 

ttWlyf ^ fernri 

ufal-HMW UW rl^imi 

Somatlrtha has existed on the bank of 
Sarasvatl there. The man who takes a bath in 
it, receives the fruit equal to the Rajasuya 
yajna. 



The man of keen reverence in heart and 
who has control on his senses, obtains fruits 
equal to that received in the form of a mother’s 
blessing. 

skuuiWwwra fligiuiiifadHi 

giHK'KIlRlUcb W 3TRRT ^TT*T ^ || 

fliw-WTTW TTUT ^RTT *T I 

pgrr § *trct:ii\9ii 

The holy place installed by Brahma 
absolves the man from the debts of gods, 
hermits and ancestors. The man becomes 
illustrious by taking a bath in Ojasa, the place 
where once Kumara (Kartikeya) was 
coronated. He receives Kumara Pura as a 
blessing for the sraddha made there. 

fan w ehfttoiRn 

^ rl?q5H Hiy*ll9U:IUII 

The man who will take a bath here on the 
sixth day of the bright fortnight in the month 
of Caitra (March) receives the fruit as 
obtained by how he had observed sraddha in 
Gaya. 

Tffrgcqi mi sirs Tigsrcf ferrerti 

Tfgrr OTSg cT? cpcT TT? cITraf f^rlKU IIM^ll 

When the sun is gripped by the demon head 
viz. at the time of solar eclipse and one does 
sraddha and the sraddha observed here is 
analogous to the view of the magnificence. 
One should, therefore, doubt on it. 

3TR1 cJFfTT cfifad TJTTI 

TWTj; «4ni|<?R ssm. cHf WPET^II^oll 




164 


V&mana Purana 


The air had declared several eras ago that 
the sraddha observed in Ojasa attains 
everlasting position. One should, therefore, 
observe sraddha there sure. 

RRJ -RR chRwtldl 

3T^tt|yc*4i cTPT HU 

The pitaras of a person taking a bath with 
reverence^ for the peace of mind here on the 
sixth day of the bright fortnight in Caitra 
(March) month, receive undepleting water in 
the heaven (viz. they never feel the discomfort 
of drinking water while living in heaven). 

UU WUU UTR 

ruM: four uu *urhii 

A holy place Pancavata has existed there. 
This place is popularly known throughout the 
three-worlds. God Mahadeva himself seated 
there in the form of a Yogi. 

Hit •HMlixIfacctl ^ <^cj ifon^i 

M | U|MrUMe|lH\(d R? ^Tt^ll ^11 

The man receives the position of Ganapati 
by taking a dip and worshipping the god of 
gods Mahesvara. He then lives in the 
company of gods. 

^ fersmu fw uu t urm 

UR ■pit $U*R <h«Su||^ f5RtRRT:ll r*ll 

O great Dvijas! The popular holy place 
Kurutlrtha has existed here. Kuru had seated 
in strict penance here for ploughing the land. 

UTU ufol WI p f#SsHl5W:l 

jnft qftg g te fo wi^i pun smi 

Indra said when pleased with his deep 
penance- "O king hermit! I am pleased with 
the penance made by you/' 

p % rj urffofo Vld*dl:l 

^ qfawtPu pdlfwilthRmf^ufSdl^ll ^11 

The people observing sacrifice (yajna) for 
Indra in Kuruksetra attain the lokas made for 
noble men and the evils committed by them 
earlier are effaced. 


UU: UlU>t 'JIUIH (slldei 3RJ;| 

annmmwi Mu 

^id*^tfdf3uui: pr pi unnu ?i 

f dM-MlitUI -Rp c^RIURtl 

UU: WSd^dfldl M fctolfNdHJI \c II 

God Indra then went to heaven. He laughed 
to see his Herculean task. Before departing, he 
made several enquiries ridiculously. When 
Kuru cultivated his body through toughest 
penance, Indra asked with love- "Ask for what 
you desire?" 

fwrn?- 

$ «<yNIW)^ffM-tJHetl fuUR% fl 
^ MipPi ruu RTRR*R:ii w n 

Kuru replied- "May the devotees living at 
this place, attain the abode of Brahma." 

3FRU pHTTOT % WRUU^ftUT: I 

3lfW«$ UTT: fUTtUT pjT R1UJ W 
Ufpil ?o|| 

May the people who had committed any 
evil anywhere and vitiated of five offences 
(viz. murder of Brahmins, liquor sipping, 
theft, sex with preceptor's wife and contact of 
any kind with these miscreants), receive 
supreme position by mere a dip in this place! 

ffoft guuuir ffolu fol i um : i 

U PT RTRgrPf RT RURRipi^ll ? ^11 

O Dvijas! Kuru is the most sacrosanct place 
in Kuruksetra; the evil-doers even receive 
supreme position merely when they visit here. 

ffo&UT: TUIUT -grPT RUfu fafol$: I 

P»U|| RRpTU: UTRtfu RW RU^II ? ? II 

A man is absolved from all sins by taking a 
bath in Kuruksetra and attains supreme 
position under the grace of Kuru. 

wfsrc uut arafwni 

UU 1UIUR f v i cI8T> URUtfu RTR RU^IR 3II 

One should visit then the gate of heaven 
(Stargadvara) existed in Sivadvara (the door 



Chapter 42 


165 


of welfare). The man taking a bath in 
Sivadvara attains supreme position. 

■m ^ xf t#gr:ii ^>£ii 

mSbki: ssHiMVth f^RT:l 
T& 3TT73> <M 5dlcRJWlfa ZcfaHJI ^ k II 


■qsr mitt ww sidicRt wiro ^cwhji ^ mi 

One should then visit Anaraka, a holy place 
popular throughout the three worlds. Brahma 
exists at its east, MahesVara at south, 
Rudrapatm in the west, Padmanabha in the 
north and in the middle of them this place has 
existed. 


»«r 7 Jr:at»f:r;T 7 »iMr:r:^ 


T'TR <Jir=U 'giKl fraftt mn4):l 
re. Tracer ct 7 4cHia T <l 
3f^n?T rT rCT qfivilfadHJ 

^SRTT: flu r %4 ~ ch T &V? K i# :II 3 C11 


^SRTT: aiURffi ~ ch T <Kli?ra^ :ll^dll 

aKHyft 

Hrar^r *tgj wr w^n ^11 
■q tjt&: jrarfa wt 

aRiaifu ugt tt^#T ^Wdll 3 o 11 

A man is freed from evils and heinous evils 
committed. A bath on the sixth day of 
VaisTiakha (May) if it falls on Tuesday, 
absolves the man from all evils attached. One 
should donate kalasa (metal pitcher) full of 
four Karaka (special vessel) and Apupas 
(Mulapua) this day after a bath. He should 
prior to donation worship the god by offering 
Karakas cooked with cereal. The men taking a 
bath with this procedure, attains the supreme 
position after decay of sins attached. If there is 
the sixth day of month with Tuesday, the bath 
on that day also fructifies in spite of the month 
not being Vaisakha (May). 

dMlfM jjltlMciqi fK*IT 

tr qjy f taWi fg 3>dm :ii 3 


O great Dvijasl The holy place of places 
viz. the best holy place Kamyaka-vana is 
considered. A man receives supreme position 
as a result of a bath taken there. 

^TMlfyrq ^TRT ■nfcmi TRiZ: fWrT:ll^^ll 

Even an entrance into this place absolves 
the sins of a man thoroughly. The sun as Pusa 
has apparently existed in this sacrosanct 
forest. 




3TTf^R^T Sift TTR^: I 

*ra% ■qrw ferf%?r q^ii 3*11 

O Brahmins! A sight of Pusa ensures 
emancipation of the people. The man taking a 
bath in that place on Sunday receives the pure 
body and thus he obtains the desired objects. 




Chapter 42 


165 


Chapter 42 

Description of Durga-tirtha and others 


3n«ra>Tst jj #dt «pr 

7m tftsbpr fawmi «Rft?r ^:ii ^ii 

The hermits said- Kindly explain the origin 
of Karijatlrtha worshipped by the gods in 
detail which is located at the east of Kamyaka. 

gcfra- 

sjticRj vm: Ttf 

ifcMlUli rlftw gc^T TgrHt *lcrf?T : II ? II 

Lomaharsana said-O hermits! listen to the 
best magnificence of all holy places. A man is 
absolved from sins by giving ear to the 
character of hermits. 

^ ftfalg r 3PRT: ¥W:i 

WWriJI^ 3t^T q xt Fffoftll ? II 

The hermits of Naimi§aranya came to take a 
bath in Sarasvatl at Kuruksetra but they could 
not enter. 




166 


Vamana PurSga 


^ 3J%?T % !'.'<£II 

They then constructed a holy place namely 
"yajnopavltika", the rest of hermits could not 
access even to it. 

mgrit: vfrrft 5 ^gT ^ wcwdiii v ii 

%?TTsf 'n4f^lU|i f^TT f^Tfq TfT ^tl 

SM pf?FT TTPf f^trTTlI ^ II 

Goddess SarasvatT constructed the groves 
and then she moved towards west for the 
welfare of all organisms. As the number of 
devotees living on her banks was increasing, 
goddess took their comforts in mind and 
groves were grown there. 

*T: IFnfa JTfrHRV^T 
tfspt 7fwr TTfrcit ^ttipsii 
P f&il | f^IWFT ^TT Tt%cTT 

The people who take a bath at the starting 
place of this river obtain the fruit equal to a 
bath in the Ganges. At its south side flows 
Narmada and Yamuna at the west. It is Sindhu 
when it flows towards north. 

Pci f^mrai^uT tjupt tnwti 

<mtTT*t<T: TPfrtsf -Rmt pto.- ii ^ n 


Thus, the sacred river SarasvatT flows in 
several directions. The man taking a bath in 
them automatically has taken a bath in all holy 
places. 

ddl J lce^ fsST&BT PcRTS' TTjJTcSFT: ) 
dtef ^vila^fcxama I^R ^TTP hihvi : 11 il 

O great Brahmins! There is another holy 
place worth visit at Madanavihara as it is 
addressed. It is famous throughout the world. 



WHMhl ^ ^oEJT TWrf^TT^II ^|| 

At this place, the gods desirous of seeing 
lord Siva mere come but nobody among them 


could see god Siva conjugally compact to 
each other in body. 

% ^Tcfcj UUHHcfcqj 

TTTT: TrwT =b^tUHl+< ^fgn^ll ^11 

TO M! TTl4 STtfetT Pfffl 

fTOgw ^qniw^ 'triUiriM *llini:ll^II 

On their failure, an idea emerged and they 
began to worship Nandi (the gana of Siva 
cardinal popularly known as carrier to lord 
Sankara having the body of a bull). Nandi was 
pleased and described the play of lord Siva 
with Uma, (daughter of Himalaya) in varied 
ways in that "Vihara”, The gods also called 
their cows and began to play with them in 
varied ways. 

WUT gg: TTtgfcT W:l 

PT: ^Fnfr SPgmsf^d:li ^11 
PITT WRT: I 

3 <ifciW pttI P^Uir tfer ^ii 

Lord Sankara was pleased with them and 
declared that whosoever men take a bath here 
with observing all serenity shall always be in 
the company of his beloved and prosperity. 
One should then visit great holy place Durga. 

Mlfo W PTWriil: fPT ^li 

The man who takes a bath and worships in 
pitaras seldom is deteriorated in material as 
also metaphysical terms. A well famous in the 
three-world has existed there. 

<¥k^frt>q|iHlld ■p<fuTcfchc|^ld:l 
?rm dii^c||pj{|sf $figq|pid:|| ?\9II 

Hiq^l Pgr jp>dvT I T:ii 
W Wf fft^dl l 

^ c^qpfai ftfpTII w II 

A mere visit to this holy place blesses the 
man with emancipation after cleaning all evils 
with reverence. The man who does tarpana of 
gods and pitrs gets everlasting supply of 




Chapter 43 


167 


desired material things. Pitrtirtha has specific 
magnificence. The heinous evils such as 
murder of father or mother or courtship with 
the teacher’s wife can be washed forever in the 
holy water of this place. So, a dip is enough in 
the water here. The Sarasvatl at its course 
facing east has entered through the divine 
route and emanated from the divine route also. 

JJTcft TOWdt W 3Tftr §i^)dch4uiU{| 

font cbRsifti tot wwl^ii ? o ii 

WRiyuft ^ WT W TT WJl ^ \\\ 

Hrat f^PT Pit)q*ri ^T: ■Hctmqri 
% g mg; chfrafi i u i xft t n l ^ nTRgT:iR?ii 
M q gcfcr f%f%r% to hi 

dWrKRtl WRTT H faWd:IR3ll 

WHt ^cIMH^d ^R:l 

m dlijqlvH-fl ^*11 

3?FTT Hit qfag STTTTSI 

H TO (T^^T^IRmi 

Sarasvatl with its course at east, gratifies 
even the evildoers also. The man who 
observes fast for three nights loses all evils in 
body. Both gods Nara and Narayana, Brahma, 
Sthanu, Sun and Indra including all gods 
always live in the east. The man doing 
sraddha in PracI Sarasvatl is nothing left of 
rare thing in this world and in that world also. 
One should therefore, always and on the day 
of Pancam! (the fifth day of either fortnight) 
take a bath in Sarasvatl taking the flow 
towards east. The man who takes a bath here 
on Pancam!, obtains wealth in abundance. 
Ausavasa is a holy place rare in the three 
worlds. Sukracarya got here accompaniments 
in course of praying to Paramesvara. As a 
result of residing here the people gain so much 
intelligence as they are worshipped amid the 
stars. 

TTci -$3%TJT TjRrT itfgw dWgrTR^I 


The best holy place where austerity 
conducted by Sukra hermit was fulfilled 
ensures the supreme position in the heaven 
when a dip is taken in this place. 

to mg qrt 'qroi Trftrotsf grfrofri 

facHWlRdKrN qfabqfo q WT.IR'all 

A sraddha with sheer devotion undoubtedly 
uplifts his pitaras by the inner soul satisfied. 

$ HtwqT hii ^ d ii 

3TTOT qifq fgjhrTMf.l 

ft qt TOnroftft p:ll ? <? II 

O great Dvijas! A reservoir with four 
comers cylindrical shaped is called Brahm- 
tirtha. A bath here on the fourteenth day of 
eight fortnights and a bath on the eighth day 
of the dark fortnight with fast and half there at 
night enables a man to perceive the supreme 
essence (in its most micro form) and he thus 
becomes free from the swing of frequent birth 
and death. 

SJFJJtM cleft 

m TOJJcTC ggT qgfr fesfiMhll 3o|| 

One should then visit Sthanu-tlrtha looking 
magnificent with one thousand lirigas. A sight 
of Sthanu banyan makes the man free from 
evils. 

?fft wlciiTOtiut 

fgy^irr?ilsaira:ii'({^n 



Chapter 43 


167 


Chapter 43 

Description of Creation and Religion 


WlujdWSw ^(?ui cre^sr xl ■q?T^l 
Tri^TT Mill *11 

fafini 'OTS^T ^ fl» WlHj 

ureter wpBi ffg qe fayNd :ii*n 

The hermits asked- 0 great hermit! Tell us 
in detail about the holy place Sthanuvata and 
the magnificence of the banyan tree there. 



168 


V9mana Purina 


How did die reservoir originate, how was it 
filled with dust? What are the blessings of a 
visit there to see the lingas and touching them 
and what magnificence does this reservoir 
bear? 


‘jaaFg "375: Traf: JTIR 3FR 
* 1^1 -yKCTicftfd *4 p 3 11 

Lomaharsana said- O all sages! listen to the 
great Vamana Purana so magnificent as 
merely listening to this episode ensures 
emancipation for a man. 

WcjtMHMltfM ^ IOT \<fc 3 nflqd :l 

Sanatkumara once was seated in the 
company of Balakhilya etc. hermits, the sons 
of Brahma. It was a site near Sthanu-vata 
(banyan). 


wfWct cfSfTI^II 


The hermit Markandeya went to him and 
asked humbly about the magnificence 
attached to the reservoir, its expanse and 
location etc. in detail. 


3 gra- 

Markandeya said- O Sanatkumara! You are 
skilled in all the scriptures and are the son of 
revered Brahma. Please, tell us about the 
magnificence subsiding/effacing the force of 
evils. 

g#r ‘dtoiPr ;j$iftr fgsrcipj 

. —r- r* _ f** _ . , N .. 

IH#TH ^Ildyu^lH WllunqiH TORd:lB3ll 

^ft ^TOlsPlT gfrE WRtfd FRcLI 

TO i#T ggBHc| frll C II 

O great Dvija! Tell us further about the 
number of visible and invisible holy places 
and the number of lingas existed there. Do 
these provide one with emancipation? Tell 


also about the fruit for seeing the banyan tree 
and its origin. 

tl^uuqi qrgmi wfrfo - TF R qdl S HHj 



W FTPJJ: wmwi oEjgfwd:l 

feisf R^ftT ijftdgT^: II II 

vnujdlw FlilcRT xRRTSm 'MdhHH,! 

^11 «ll 

The fruits of Pradaksnia (round revolving) a 
visit, the visible and invisible holy places, 
their observation (a sight at them) and the 
circumstance in which lord Siva (Sthanu) 
appeared in the middle of the reservoir are the 
topics of our curiosity. Further, tell us how 
god Indra filled again completely this 
reservoir with dust, the magnificence of 
Sthanu-tlrtha, the fruit of Cakra-tlrtha, its 
magnificence with Surya-tlrtha and Soma- 
tirtha. 

^ pnftr 4 »«ri(h m 

gWRTPT FSTOPT 4HfcJryi: W II 

O learned sage! Tell us in detail about the 
secret places (spots) of god Sankara and Visnu 
located on the bank of SarasvatT. 

Tirg tc ui ^cj <rr:i 

f^nrPT farther an ?? 11 

As you know everything by the grace of 
god Brahma, please tell about the 
magnificence of the god of gods very clearly. 

3 afe iranflf«RRa:ii 11 

Lomaharsana said- The mind of hermit was 
impressed by the praise as made by 
Markandeya about the sheer devotion for the 
holy place. 

asaraTRTR Wt a?RT: WII Wl 

He first loosened his posture in which he 
was seated earlier, bowed his head to god 
Sankara and described all events pertaining to 



Chapter 43 


169 






170 


VSmana Purina 


O great Dvija! I have explained this 
knowledge in brief to you. You will definitely 
access to Brahma when you duly understand 
it. 


vwm: mrnrfR: I 

HKNOi 3lf?ni ^ 6 II 

Now listen to the origin of Brahma, the 
supreme soul. The people reproduce the 
following hymn about Narayana. 

3TTht RITT $ OT TO' ^f:l 

dlf flft dTOd $R HKIdU l: ^T:IR<?II 

Apa viz. water is called Nara and (of 
supreme soul) Tanau. He sleeps on it hence, 
addressed as Narayana. 

3PJ3 ^dcflWWIdlfard'dlddll3 o II 


As the god awakened, he understood that 
the world is shrunk in the egg and he thus, 
penetrated the egg. "Om" the syllable came 
out as a result of such penetration. 


Mt sjTMddWI^c) fTOT: HJW:l 


Then it gave birth to Bhuh, Bhuvah and 
Svaha in an orderly manner. Completely they 
called "Bhurbhuvah Svahah." 


'?TtwnTRT 3 n 


The splendour that shows with sun was 
than originated from it. This splendour so 
come out of the egg dried the water up. 


rT5TOT *H<drdyMHIdHJ 

cRRRlgg^ dd: chlfd^Td'l TOfll ? ^ II 

In course when the water was being 
absorbed, the Sesa converted it in the form of 
gastrula (kalala); it originated Buda-buda 
(marrow) and then it was solidified. 


ftdT *TdHt «nfM % TTTI 

dfoRdft glut m: n 3 * 


This crystallisation gave birth to the earth 
and it holds all beings on its breasts. Sarhhita 


reservoir is located where that egg was 
originated and observed by Brahma. 

mzwn gr^rr 

As the splendour originated very first (Adi), 
the sun was called Aditya. Lokapitamaha 
Brahma was originated from the middle 
portion of that egg. 


cl <fg; McJnl: ^JcfTrl 

to^ to dir: 

HifatyA >y<^cb ^roTt fatfci dgrfi 


The outer shell of the egg is the Meru 
mountain and other mountains are considered 
the Jarayu (internal crust) of that egg. Ocean 
and several thousand rivers and the 
garbhodaka the clean water at the navel zone 
of Brahma, had filled the reservoir with that 
magnificent water. 

crfwaqs^ MglMHI: 1 

tiCTfeEnidf dutf m&m : $rfaRrrfdyr:ii3<in 
dfHIgdld T: ^JdTsf fSdTOd{l 
dd(y*dild: IgnJltScildj'vjl'tR: I 

dTO TOOT ^IdT: TOdTTirT TOfa:ll^ll 


The banyan tree with its vast trunk has 
existed just at the middle of it. Brahmin, 
Ksatriya and Vais'ya varnas came out from 
that tree and Sudras originated for the service 
of Dvijas. Then the great hermits Sanaka etc. 
originated from the mind of inexpressible and 
unborn Brahma. 


TJdfljTOdTOd VdldilM'fd dtdd:l 
stot to % M^iuddls^ra^ii^oii 

The seven hermits were originated from 
Brahma so doing efforts for creation. The all 
became Prajapati. 

T3TW TftffJcTPf ^1 

When Brahma under the influence of doing 
creation again thought for it, Balkhilyas the 
hermits having great perseverance originated. 




Chapter 43 


171 


gqgn^j^t : ^rfcraf% sj&ppiii^ii 

They always do bath daily, worship gods, 
observe several fasts and put command on 
their body through penance. 

c*RJHV!M farfiRT 3ifH$hraMpl<ll:i 

They exploit their body for arranging 
Agnihotra, follow Vanaprastha rite and do 
strict penance. 

%ZT spfqpi f^TT gpr fTffd tn: I 

smwwfi l 3 *r gcqfw yreft:ti**ti 

They sat on penance for several thousand 
divine years and became weakest in body and 
mere breathing was remained with them but 
god Sankara took no notice of them. He did 
not appear. 

rRT: *|<rH RfffiT 3TO 7T? yfaiT: I 


a iranypipfar ^fenriumi 

irara tret nn 
Rriy^Kt qfrnm %d<ibcHHnqi :ii , *5ii 
<FFtyr$ra ^sr firaft fra ^ ^rr^i 
f% ^i4%RnPRT 

^mnftr ^ran^fwfftrrrT:i 

dTtpti grri ^ojit: Hwi<6l ml?raT«ith:i 

o 


After a long lapse of period, god Sankara 
was on his tour with Uma through the ether. 
The goddess with great resolutions saw them 
and said to Sankara- "These hermits are 
bearing great pains in this forest of Devadara 
tree. 0 god! be graceful to me and remove 
their pains. 0 god! I ask you if the evils 
committed by them are so large in account 
that they could not attain purity even when 
they exploited their body to the extent that 
mere bones and some flesh has been left with 
them." God Sankara laughed at it and said- 


3etra- 

dxch u^di 

Rt'JtHp) et>m^etf3ldl:ll'*J<?ll 

Sri Mahadeva said- O goddess! The 
position of religion is deepest and you are still 
alien to it. These people neither know the 
essence of religion nor are they free from 
Kama (acts or appeal for sex). 

3 ri ftfflJi: Iran ij5f3FT:i 

Ij.dt^ I SflcflVfi T=rr fret yifwdPf imoii 

^3T Mdyfa l dtH Tt f| ^1 

¥ ffffR 39^? ^ fadW limqil 

Anger is also affiliated with them. These 
are merely stupid. The goddess said- "Don't 
say these words specially for these people 
who are seated on long penance. O god! 
Please make your appearance before them. I 
am in surprise at your statement used for 
them. Sankara laughed at this and said- 

% 4jiwifa -zdfo TfftjrraT:i 

uiyqfa wrr ^ferqiin 

Stop here. I play some art where these 
hermits are seated in gross penance. 

^tFT yiyjfcn 

^ ^ 'jra: ^ diiacHla^HI: fwr:l 

The goddess felt happiness and said- "You 
should go surely to the place where those 
living hermits well known to Agnihotra, 
perseverance and who are this time looking as 
wood and lump of clay. 

dlfermw cRt TR: 

3TT5P^ TRfeira^lt TfTfaT TTfwi 

f*K$lt dctshcKcJI (pESrRTSFSPT TTafhm^ll 

God Sankara converted his body into an 
ascetic naked fully in body and young. He 
started asking for alms serially from one 
asrama to another. 





172 


Vamana Purana 


g fa#cwwmg g #fogt n^gnf^HiH t 
■gg%g>*g*n%g g*g wtoT #f|gT:imgii 
#f: gTW? g# #t wnr fo§jgrq;i 
twtfafa yickyi -gn -ijctoh ^|im<iii 
ijpn ft^nj^wrw gPre t fbH :i 
g 5 f^n^n?r g m^i 4 gg gigg^ii ii 


The wives of those Brahma followers 
attracted towards him, were surprised and 
with a curiosity to see him more closely they 
said to each other- "Come with us. We should 
see this beggar." They collected the fruits and 
roots, went to the beggar and said- "receive 
alms." He also stretched the alms pot (kapala) 
in honour before them. 



^5STT M%5T:l 

g# ^rcicj gf fa# MUripHI: ^Hip :ll^o|| 

Parvatl was seeing lord Sankara saying O 
native of this place of penance! give alms. 
May all you see welfare. He was laughing 
with words. Some of the ladies asked him as 
they were incited for courtship. 


gits# gig ggfafagggr giro #z#i 
gg g#g faifg gqMiRifg#ga:i 
ggi# gig# ^at #t gfa tRrfai 3. gi 


The ladies said- O ascetic! tell us the 
purpose for observing so hard penance at the 
youth and that too with a naked body. If you 
sanction, we can offer ourselves for courtship. 


gtcira ##TFR:l 

^ggfcj^grg Pdifas Tpg ggji#n^ii 

Sankara laughed again and said- "The 
purpose of this penance cannot be told as it is 
mysterious enough." 


««setl gg gg oitssisit g faa# 
agg gggr gw ?fg gigr gfasjsru 5311 


O lucky woman! This mystery cannot be 
explained in the presence of several people. 
Take this thing as explanation and go on your 
way to home. 


ijetjffiHaqi gT: n*fg<gg i -gfggi 

grfa % gfauiiul g: gfcjg* gfnii^-Kii 

They replied immediately- O sage! As we 
are curious enough to know, we shall go at 
solitude with you. 

?cg g5 fc» gnggr g ^ m( ui g^# :i 

gjifegst# gg^ggf «d§*giH>giw«iiii^mi 

ggpngtRi gfa : %% c#igmr:i 

3iwg g#r% snm ggfaufan ^ u 

With these words they all simultaneously 
gripped his body through arms, some were 
hung on to his neck, some others gripped him 
in arms, some gripped his pubic, some began 
pulling his hair, some wrapped with his loin 
and certain others caught his feet. 

#g farilcw ggg grsfaj wglftwiHj 

^ggrfafg gggg «w8mgiq i M ' iu i ^ :ii^\9ii 

wgfg w ^gg fRf$#g ghrngi 

gif# g gat g#sggfggfa?:ii s c n 

When the sages saw and smelt commotion, 
they rushed there with stones and logs, made 
hard blows on his penis and it fell down on 
the ground and with the falling of linga (penis) 
god vanished. 

^gTggngig^: 3^ifa ggg i fa g:i 
gf# #rf # gg#ii ^ it 
## ggg gifadiaigH) 

##agrag#fa *gi$Htf«fa\9oii 
gg## ■gfggrgig gfiggai mu 
gggfag: gs#gmgviggirqg:ii\9?n 
fgftfsl wi gra: g % *n#a %fgg^i 
Tjerpa: g^t^gfgg*. gi%gr 

God Sankara then returned to Kailasa with 
goddess Uma then. The entire movable and 
immovable properties of this nature began to 
meet destruction on account of the fall of the 
linga. The innocent hermits were aggrieved at 
seeing this. One of worst hermits said- "Me do 
not know the existence of that ascetic. We 




Chapter 43 


173 


should go before Brahma to come to a clear 
position. He only can tell the mystery of this 
event.” All hermits were ashamed to hear this. 

WUT: W failfedHJ 

They reached the abode of Brahma duly 
filled with gods, saluted him and stood 
hesitating before him. 

3W cTF§:fislcJR[gT Wr OTWt^l 

3T?1 f«JT g^%KTT:llV9^ll 

rflTOT: ^fgd lllPami 

ferf^T •qpr: enfer 

^ ifgi'wing »iR^Rri:i 

<f* 4 i dS^IrMlSfb 1 TTO 1 firT:l 

ttot ma^ii 


<RR: ;l|V3^ II 

Brahma consoled them by saying- "Oh! you 
all are stupid because your hearts filled with 
impurity of anger. O idiots! you don’t know 
the procedure of religion. O cruel ascetics! 
listen to the mystery of religion that pours 
immediately with the fruits. The immortal 
sovereign in our body is unborn and 
Mahasthanu, It appears more different than 
the body. As the gem of white colour gets the 
colour of the metal in which it is studded, the 
soul too joins with the mind, resorts to the 
discrimination of mind and exhibited through 
deed/acts. Then he endures the vicissitudes of 
life according to his activeness. The wise man 
should do purification of mind by the 
applications of knowledge and yoga etc. 
measures. 


fg»RI 

?R wifoj UcMUlW II 6 ?\\ 

On being that mind purified the inner soul 
automatically becomes Nirakula (free from 
anxiety). The man not purified in mind never 
becomes pure from the pains exploiting the 
body. The rituals have been provided for 
avoiding the evils. The impure soul doesn't 
become pure shortly. Hence, this true way of 
loka has been enforced. 

fafatT 4K<*WlpHPq M63ll 

Any chairperson (promoter) of loka (world) 
has made this provision of classification in 
Varnasrama as a symbol of magnificence of 
affliction. 

f&RTT: I 


You are filled with anger and sex in spite of 
living in asrama. The home is like an asrama 
for scholars and it is not an asrama for the 
stupid. 

■33 xj cR rt vr-.i 

4dlrMH T URSTIUmi 

This illusion of yours in feminine matter 
ipso facto shows that you are deeply 
immersed in the well of temptation while a 
thorough detachment is necessary. Your anger 
has made you blind to identity with your soul. 

^ m mnmrfh jmi 
T TRI mqrffl tRR % 

TtTfq-TSR sraff! ifiteHTOIIdSII 

The yajna arranged, the donation made or 
the penance or havana whatever is made gives 
no fruit to him. All fruits go for waste when 
the man is of loose temperament. 


174 


V'amana Purana 


Chapter 44 

Eulogy of Siva by Gods 

^TITt WiR jPRI: "Ref Tjg Ttl 

xt xnR^TRT: v\ 

Sanatkumara said- All those hermits asked 
for the measure for the welfare of the world 
when they heard the statement of Brahma. 

wm: trot yjyn i fui 

vfam ^rzrr tpmi ^ n 

Brahma said- let us go to the shelter of 
Sftlapani Trilocana. All of you will become 
again as before by the grace of that god. 

srsnnT fnfrg^nrq;i 

Those people went to the best mountain of 
Kailasa in the company of Brahma. They saw 
there Sankara seated with Uma. 

M: Tdtf WT tfteftdW$:l 

cr? irg f?Rpimi 

Lokapitamaha Brahma had then started 
worshipping god Sankara, the master of three- 
worlds. 

WtaRT- 

3TO1W (iMlfctAl 

^RT W01% Hlff lr W-l limi 

Brahma said- I salute Vardata, Pinaka 
holder, Mahadeva, Sthanu form and unending 
god. 

mzi 

^RfRt pNtou:ii^n 

O Bhuvanesvara! You ferry this life-boat 
across the river of this universe. I salute you. 
You are only Purusottama and knowledge 
providing god. 

TTOt q*Pmfa MSJVIId ^PT:I 

liU¥ll(d«3RMtW thllall 


Salute to Padmagarbha and Padmes'a 
frequently. O Candakrodha! You are the 
treasure of peace. I salute you. 

TRRft ^ f^T?t TtR% IpTR^il 

yj prqrnt fogvrrami 6 ii 

O god of the universe! salute to you. O 
head of gods! salute to you. O 3hlapapi! salute 
to you. O Visvabhavana! salute to you. 

tret TRjtit ^TOTT gE fii$ R <T(f ll 

33RI tit ^jRT srf^HT tp;ipil 

God Mahadeva on this prayer assured- 
"Don't be afraid. You should now move. The 
lihga will again be as before." 

ftsrat ttpt: Htt Tf ylfdfirRiii 

Tl^rqfd yfdSiqi (dfWra 1 WT:II || 

Follow my words immediately. I will 
undoubtedly feel pleasure of establishing the 
lihga. 

TiRraT *rfrt>TTTfti<ii:i 

-T rtqt §cfcr £hfy<£fab4jfa g^RRII ^11 

Nothing shall be rare to the devotees to my 
lihga anytime. 

Tfnmt ^dRiqfq ^FFRTTI 

fH^wi qnr gjraf (Iranumi wi 

All evils even if deliberately committed are 
purified by worshipping the lihga. One should 
not doubt about it. 

^SITf$T: Mifrtd 4mfarcu 

§ fWTTit df^o^rty TlffTfepil ^ II 

Pick up the lihga cut-off by you all and 
establish immediately in the holy place 
popular with the name of Sannihatya. 

WSftrrfqW 5TO- W: JTTCRRT WT^TUTT: I 

WhtjHIHl % ^4l4l MchttlH.ll T#H 

O Brahmins! you will see your wishes 
fulfilled by doing this. This lihga popular as 
Sthanu shall be adorable to gods. 

Wtr^R: T?rT:l 

^ Wtf^t 7?nut d -tpr: «4Rhf^c|^:ll^mi 



Chapter 44 


175 


sE^sfr i^put Tf%\\ ^11 

? t 3ie t fa j y iThi^ %gr igfefir: toiiwii 

That linga due to being it at Sthanvlsvara 
shall be called Sthanavlsvara. The people 
always remembering Sthanu shall be absolved 
from their evils attached and the sight at 
Sthanvlsvara with a clean heart will enable 
them to attain emancipation. All hermits 
including Brahma then began to state a plan to 
carry away that linga from Daruvana. But the 
gods including hermits found them unable to 
carry the same. 

snfat ?Rur *rg:i 

IfaT 9R3TS#4lsi^: II II 

They sheltered to Brahma when they 
sweated in their efforts. Brahma inspired them 
when he saw them exhausted. 


1% <4T sntor cfi?4i$WI:l 

faf ^< 4^4 ^rtii h 11 

What purpose is of hard labour? You all 
cannot pick it up because Mahadeva 
deliberately has dropped it down. 

d^HlTtta ?RWT ^TPJFT: •m(?HI: 7JTT:l 

TO?® Mgl^cl: tdqi|c( -Q qfWttll ^ o II 


Hence, O gods! Let us go to his shelter 
together. Mahadeva himself will pick up his 
linga with his pleasure. 


$t«l<4tjd>l ^ngPUT TEt?l 


All hermits and gods, therefore, reached 
Kailasa moimtain with the intention to see 
lord Sankara. Brahma also accompanied them. 

They didn't see Sankara there. The hermits 
asked Brahma in a state of worry- "Where is 
that god Mahes'vara?" 


Mt 5UT 'fat sMlrcll Tiim ^ 

Brahma then peeped deeply at the master 
and saw that Mahesvara worshipped and 
prayed by hermits is in the form of an 
elephant. 

3tsj % tfgjuii Ufi 

TTrTT MgcHC ^THT ^ fsJrT:ll II 

All hermits and gods then reached that 
sacred reservoir with Brahma where Sankara 
was himself present. 

xT Uyyfa tt ^td^U4RrlrlWd: I 

dcTfa^TTpfdl l?PJlT-?rf|rnf^raT:ll?MI 

’T^TUIUTT cT^T 11 ^ ^ 11 

They tried their best to see god Sankara but 
could not succeed. Those people worried with 
Brahma saw a goddess with Kamandala 
(water-pot) *in her hands. The goddess said 
with grace. 

SrfrjT TTStTT frST Srf^RTt 

UlUdlU^d ^cIT^cmt ?TTPW ^7oF7T*TI 

f 'U^RTT TP^lfdHJI ?\9ll 
^t: uytd^d ^Tf%n 

SFTrTC ^IsIltflHI: Wf^HlR<ill 

All of you are exhausted now in search of 
Mahesvara. O gods! sip the nectar here. Then 
only you could see Sankara. The gods sipped 
that sacred nectar by sitting in comfortable 
posture as suggested by that goddess 
(BharanI). Those people then asked that 
Paramesvari (goddess). 

^ TT ^ f^lilldf #(Wr(: f$HrT:l 

5i|f^ T d :ll?^ll 

The god in elephant form had come here 
but where is he now? The goddess indicated 
the middle of the reservoir where Sankara was 
seated. 

^gT eft g%rhl: ^T: -fllf§fa:l 

?PW; ^ 3 o || 





176 


V3mana Pur&na 


All gods led by Brahma saw happily the 
god and said- 

<TTO TRt: tntsJ: WTOj3rc:ii3^u 

O Mahadeva! the linga once abandoned by 
you is not easy to bring here. Our effort have 
failed. 

*prm ^reaRiwr^ii 3 ? u 

God Mahadeva went to the asrama located 
in Daruvana in the company of Brahma etc. 
gods. 

wt tm ?T:i 

gj#r nw tot hIh-mi 3311 

The elephant form god Mahadeva went 
there and lifted up that linga playfully in his 
trunk. 

TOT^T 7<jTOHl 

TTTTrof 3 ttfe#i 3 xu 

Mahadeva so prayed by hermits established 
it at the west side of that reservoir. 

^IT: 7# 35W TOteRTM 

3iwi<l ^gT ttoT an§#&ftii 3 mi 

All gods and the austere hermits then so 
became successful to pick up the linga from 
there. Happily they began to pray to 
Mahadeva. 

TO# MlMIcM-f 3JTOTO# 

TOcT^ 7#? 

q?i'3w Tichprara 
trUtort anf^er v^cf fwr 5 #^ 

tot»# 37 Tnrtort to## 97 •srrara; 

Ug l ^F l ^ TTOTOl#: W%TO *cRK 

cjudch n TOi?ranr TOtrrasrt urrorrnJT 7#ro 

7P##T fttSviTh TT#Er 3FJT Tt'^lKS: 7J?TO^ 

5<tUH ^Flc# 7#^ 

MgwPM wftr 

?7T wt M^Klfilcb *#87 ■‘WTt 


7ra$rtra* friW i Pld f#ro#: 

ftrroqm fetuuit#yi gs&ftH 

fNt TTirq? qgHJlfr* 7T#W7p 

ter TT^TT 3##JET ■MTt)ljd.U|5, 3WTOTT 
#TO7 ##TOT 

xP 5#SJT TOI?rftft&rc 
ftRIcWH WtpkT 

f7crrtiwTOfra?Twt srct# ^wrrorftvrii^^ii 

Salute to Parmatman! Anantayoni, 
Lokasaksina, Parmestina! Bhagavana! 
omniscient, first god of territory, Paravarajiia, 
Jnanajiieya, Sarvesvara, Mahaviranci, 

Mahavibhuti, Mahaksetrajna, Mahapurusa, 
Sarvabhutavasa, Manonivasa, Adideva, 
Mahadeva, Sadasiva, Isana, Durvijneya, 

Buraradhya, Mahabhutesvara, Paramesvara, 

Mahayogesvara, Tryambaka, Mahayogin, 

P arambrahman, P aramaj y oti, B rahmavid, 

Uttama, Omkara, Vasatkara, Svahakara, 
Svadhakara, Paramakarana, Sarvagata, 

Sarvadarsin, Sarvasakti, Sarvadeva, Aja, 
Sahastrarci, Prsarci, Sudhaman, Haradhama, 
Anantadhama, Samvarta, Sanakarsana, 
Vadavanala, Agnisomatmaka, Pavitra, 

Mahapavitra, Mahamegha, Mahamayadhara, 
Mahakama, Kamahan, Hamsa, Paramahaihsa, 
Maharajika, Mahesvara, Mahakamuka, 
Mahahamsa, Bhavaksayakara, Sura- 

siddharcita, Hiranyavaha,, Hiranyaretah, 
Hiranyanabha, Hiranyagrakesa, Munjakesin, 
Sarvalokavaraprada, Sarvanugrahakara, 

Kamalesaya, Kusesaya, Hrdayesaya, 

Jnanodadhi, Sambho, Vibho, Mahayajna, 
Mahayajnika, Sarvayajnamaya, Sarvayajna- 
hfdaya, Sarvayajnasanstuta, Nirasraya, 
Samudresaya, Atrisambhava, Bhaktanukampi, 
Abhagnayoga, Yogadhara, the god glittering 
face by the great gem of Vasuki, 
Haritanayana, Trilocana, Jatadhara, 
Nllakantha, Candrardhadhara, 

Umasarirardhadhara, Gajacarmadhara, O great 
god of the destruction. O gracious god to 
devotees, be merciful to us. 



Chapter 45 


177 




Chapter 45 


177 


Chapter 45 

Description of Sthanu linga 

sratara ^crrwfrmH;i 

Sanatkumara said- God MahSdeva told 
about the best magnificence of holy place to 
Brahma etc. gods in the presence of hermits. 

HtlcUlfeSti 3TtrH 7T7: ^1 

This reservoir has been considered 
supremely holy and called Sannihita. As it is 
enriched with my presence, it renders 
emancipation. 

^fa^lflluTT: ^nfa^T:i 

The people of Brahmana, Ksatriya and 
Vaisya varna, receive the supreme position by 
seeing the linga. 

-g g i uj tfrf tm mt faraftimi 

All holy places from the oceans to the 
reservoir come and mix with Sthanu-tlrtha at 
noon daily. 

q a tem frr *rt ft FfocT: i 

I will appear and grace the person who, will 
pray to me with these hymns. I undertake it. 


widi-fcftl fRrafa m: jhj:i 
^T2J Tti FSHrft 

With these words, god Rudra vanished. All 
gods and hermits then returned to their 
respective places. 

rTrTT f^l 

Then the entire heaven was filled with 
people. It is the magnificence of Sthanu-liriga 
that a man gets to heaven by merely seeing it. 

rfcTt Fief IT^ q^nui yituj | 

rTigelW TT^T WT fawSfati wmi: II 6 II 

Then all gods sheltered themselves under 
god Brahma. Brahma then asked- "For what 
purpose, have all of you come here?" 

tfdt ^T: FT<t TT^ ^ 

fWPT^II II 

Then all gods said- O PitSmaha! I am 
extremely afraid of people. Please, defend us 
all. 

flljcim fT^T «T5fT ^tiS^c!VMNd):l 

FTTT: V&feci fFill $0II 

Then god Brahma said to those gods- "0 
Indra! fill the reservoir immediately with the 
dust and fulfil your desire." 

rfdt itfrraPli^pn Mieh?ll*H:l 

TfHTi ^RFTFTTT TRt f(T:ll HU 

God Indra, the killer of Pakaraksasa 
surrounded by gods, rained dust and filled the 
reservoir with it. 

t ^gr g ^cft F^JT:l 

g^TTT yuumiy rRTTII ^ II 

Mahesvara, the greatest god held linga and 
tlrtha Vata, in his hand when the dust was 
being filled in it. 

d^m^uudM wt&ntr fw^i 

T#RFRT: 4t4d$: TTOt «raf?rtIR^:ll^ll 

Thus, the reservoir filled with water earlier 
has become the holiest place. The man who 




178 


Vamana PurSija 


takes a bath in it, is considered as if he has 
taken a bath in all holy places. 

W ^rR| 

«rpar sta® ftrarr diwPt 

The devotee doing sraddha in the middle of 
banyan and liriga thus appeases his Pitrs and 
gets rare things on the earth under their grace. 

^ cT?rt ^gJT ^1 

ut^tt ^Tnaifbi t^itd wi:ii *mi 

All those hermits began to smear dust on 
their body when they saw the reservoir filled 
with dust. 

%sftr 

*pWHI : fTh^: WJM ?^PJT: tR^II ^ II 

Those sages also went to Brahmaloka, 
praised by gods and became free from evils. 

^ <J fW Mij l rHHfrl Rdf ^PlP l «TI 

9T5tf% wit fqRg yan 

The ascetics used to worship that linga 
began to receive supreme accomplishments 
making them free from the cycle of birth and 
death. 

T?cl fltwh Rdf rRTI 

aira Rdf im ‘dwwR izm \c n 

Brahma pressed linga a little bit more and 
kept the linga made of stone in it. 

<rt: tip Rstht ?n=5r ^%Pfi 

dWlft 'Ppklf^gj: U7 MdMdiy^ll ^ II 

With the passage of some time the linga 
made of boulder also became powerful as it 
had got the influence of the first linga put at 
its base. Its touch began to lead man for 
emancipation. 

Hdt U#?TT RpRt r^ydUl: I 

W Rtfig RdfFT II ? o || 

O great Dvija! The gods then informed 
Brahma again that the people are receiving 
greater achievements merely by touching the 
linga made of stone. 


dTticcll «PI9Hnin (^dd>l«tdll 

3 

RdftRr m wu ? t>u 

God Brahma took the welfare of gods in 
mind and established seven lirigas one on the 
other. 

fltft Tgf VHeh TOI g fagJ: VIMMtldU II:l 
TTT^j JKJidi: npnt XRp^|| ^ ^ || 

The siddhaganas detached by worldly 
enjoyments and desirous of emancipation then 
started putting the dust on their head and got 
emancipation. 

WPfsRr ■grifff t^dlRd i:i 
*t^ighj»dd»nW i tR ^ 3 ii 

The dust flown by wind in Kuruksetra too 
renders even the evil-doers with supreme 
position. 

siw ^irdl ^sRr gr «m 

TT?qrf WI<|]d'lvS«t||c|d:IR'){|| 

The evils committed either innocently or 
deliberately are destroyed by the influence of 
Sthanu-tlrtha. 

RdfPf dVidl-yRh: PtvRlN Wl 
’dryfayl TdlPT TTFTRijRlfrd tB^n ^ mi 

A sight of the linga and a touch ensures 
emancipation. The man receives deserved fruit 
when he takes a bath in the water near to it. 


faguii mJut ^Ff df^M-ct>Rt4|frll 


[11**11 


The person doing tarpana of his ancestors 
gets unending fruits as countless quantity of 
drops conglomerated with the river water. 


ch«ufric^: Trfgft f^RT:l 

B: Mluiifd ^piip^ii T^vaii 

jiRt; RRaRm 

dictrfildtgr Rft: RwRd ^<sn 


At the west from linga, tarpana with black 
sesamum is provided. The person who follows 
this procedure satiates his Pitrs as long as 
three ages. Up to the period of Manvanatara 





Chapter 46 


179 


and the lihga is existed, the Pitragana derive 
clear water happily. 

# ^ ^cTTOT 

gi fnapreM sfr ffr 3 9 . n 

The reservoir called Sarinihatya in 
Krtayuga is supreme to take a bath. The 
reservoir called Vayu is worth worship in 
Treta. The well called Rudrahrada is the best 
to bathe in Kali and Dvapara Yugas. 

■RI^T WT* $$ m } o II 

A man of purity of heart receives supreme 
position by taking a bath in Rudrahrada on the 
fourteenth day of the dark fortnight in the 
month of Caitra (March). 

^ fwtTt TTaft 'iH&tHHI 

tWIUlljdU^ld ^ tTTOT 3 ?ll 

The man who concentrate on god by sitting 
under a banyan tree, receives the desired fruit 
by the grace of Sthanu vata. 


:IIVMI 



Chapter 46 


179 


Chapter 46 

Description of various lingas 


{RrcjiMft 3 cht*- 

W|Ull4df4)TlTcT: 

^iiuii<few ^or TimcM r^Hm.-n *n 

Sanatkumara said- O great Dvija! Sukra- 
tlrtha exists at north from Sthanuvata and 
Soma-tlrtha exists at the east. 



yfdfadH.il n 

Daksa-tlrtha at its south and Skanda-tlrtha 
exists at its west. A mere vision of it ensures 
supreme position to a man. 

ipft wr wmjRlti *jw:i 

HIHtfw TRtt T^ll 3 II 

Sthanu holy place is situated in the middle 


of these two holy places. A mere vision of it 
renders the man with emancipation. 

StgTStT tKJ&qf ■Mt^dlfH mR*^i 

^ 7T JJIHlfa W WT:ll 

The man who does Parikrama (round turn) 
on the eighth and fourteenth day of the 
fortnight (bright and dark both) receives the 
fruit equal to the yajna counted by steps so 
taken. 

h t>f«$\4f^Rislw ii ^ i 

The sages, sadhyas, adityas, vasus, marutas 
and fuel have made their dwelling in these 
holy places. 

% UlfuR: AUPyy-H-HH.1 

W^MNRlR^Thl: trnrt TT^tfll^ll 

Other organisms also receive supreme 
position by their entrance only into this holiest 
holy place Sthanu. 

ddtfefl faf ^R:l 

(h^i^ui wrmtf wg^fwiraii 

A linga of the god of gods Mahadeva has 
existed near it. Uma existed there in the form 
of linga does not abandon her collateral 
conduct with Sankara. 

WW ftrfiig; y I Hi id Tnqg: i 

W^riWMUII 

JlfwfOT H^lfcH^ <H4chlMU^I^chHI 

WWFT ^f^TFt Wjjcfll 9 II 

faf fafeRTHlfd TTHct:l 

wtcf Rd^lui RhWT HUWdlll || 

The man by a mere sight of them attains 
accomplishments. The great soul Taksaka has 
installed a Mahalinga at the north collateral 
contact of the banyan tree. A sight of the linga 
facing west endows supreme position to a 
devotee. 


NCfUI ITSTFpT ’itaT (ct^fcfl 
gZTOf f&W faf 9PI W rilfd fOT H. ll Wl 



180 


Vimana Purana 


^gT ^ iraifw wr 

m: wpz ^gT ^nfa T<liyTOJi ^ ii 

g^f ffl ifr f rn for 4<H gh i i srggRTi 

WHTt: xrianffo*fot TO: ^:ll^ll 

Goddess Sarasvatl has existed there in the 
form of a linga. The man gets wisdom and 
knowledge who salutes that place with 
obeisance. Lord Brahma had installed the 
linga at the collateral of the banyan tree. A 
mere sight of Sthanuvata and its pradaksina is 
considered as if the man has done pradaksina 
of the entire universe. A gana Nakulis'a has 
existed at the west to this linga. 

3 ra<for Jifaifo 

iw fo$nnffo*nit ^ci^ii 

A man is absolved from all sins by doing 
worship of it. A holy place Rudrakara has 
existed at its south. 

dfW'HId: ReJdltf TTOt SRfo RFR: I 

tTR TPPfot M^IrMdl ll Wl 

yfdftjcj TO TO<T:l 

atlH l tfq i ^ ^TT fTO Slfauifa rfiJ&Ttl 

rTFSTT TTtcRuf rm ^U<|lhH *np**u 

The man taking a bath in it automatically is 
considered as if he has taken a bath in all holy 
places. A Mahaliriga Gokarna has existed at 
its north. It has been installed by Ravana. The 
man who does worship of Gokarna on the 
fourteenth day of the dark fortnight in the 
month of Asadha (July) receives the fruits as I 
am now going to tell you all. 

gnufostrofo tor eft 

^fe.-ii w\\ 

He by virtue of homage to Hara is absolved 
from all the sins committed earlier innocently 
or deliberately. 

gffoft warfon imfot ^:i 

cfigTR TOJFT rT^ET 3IgElt 4ti44RtfdHJI *<SII 

The man doing worship of god Siva on the 
eighth day of any fortnights (with bright or 


dark) receives the splendour had he received 
by observing Kaumara Brahmacarya. 

frfo s &mR to «rcTOft:i 

TO TOR: II W II 

If the mere wishes were beautiful 
complexion, luck or wealth and property, the 
magnificence of Kumaresvara undoubtedly 
endows it with him. 


rTR '4hulfo'*l|J| fftf ffclH^ M U |; | 

*TOffocii ?iroii 

Vibhlsana got immortality and freedom 
from old age pains as he had established linga 
on the north side of it and duly worshipped it. 

3TTTOR TOTR ^JcTO ^TTgTTt ^4^1 

<trt fR: Ararat ^rgrororngroii ? V\ 

A man attains immortality if he observes 
fast on the eighth day of the bright fortnight in 
the month of Asadha (July) and worship. 

T§fojT TjdffR faf fjpfoftl 

t fjrfror ^for y 4 *mHeiiy-£ii^ii ^ ^ n 


O great Dvija! Here exists a linga which 
was worshipped by Kara. A worship here 
fulfils all desired things. 


WSfactfTOTOTOTCpft y<lif^d\ll ^ } II 


Dusana and Trisira worshipped Mahesvara 
there, became happy and their desires were 
fulfilled. 


fro T# ^1 TTTO ippftj 
?TR fo cpfo foft 3R^sfacnfe5^IRXII 

The man who worships there in the bright 
fortnight of the month Caitra (March) receives 
desired fruits. 


^foiT f?R: I 

to#: 113 mi 

Hastipadesvara Siva has existed at the east 
of Sthanuvata. A vision of god Siva there 
absolves the man from all sins committed by 
him in his other births. 




Chapter 46 


181 


Mt urc r Mtfrr siiM tf d Mre:iR5ii 

A lihga established by Harita hermit has 
existed at its south. A man achieves 
accomplishment (siddhi) by saluting this 
linga. 

g ctnfcrer mswr i 
^V ufataM i d f?ra^iRV9ii 

There exists another linga capable to 
absolve men from evils at its southern 
collateral contact. It was installed by the 
renowned hermit Harita. 

^nftr ^ s i dH ii 

uf^rfert ths i frtf 4t4M i MMMVHH iRdii. 

The great soul Rudra in the form of a 
skeleton has also established a Mahalinga 
capable to efface all evils. 

ifcfe 4ft$Ehfc3MdlYHH l 
3v for <& jg fc g fr re vi rrfcfii 7^11 

That lihga renders both enjoyments and 
emancipation. A man receives the fruits equal 
to the Agnistoma yajna by a mere sight of that 
lihga. 

3 fom rt ^ o n 

A lihga installed by siddha has existed at its 
west. It is famous as Siddhes'vara and provides 
all accomplishments. 

d* Itldfed faf ? ?H 

The great soul Mrkanda has installed a 
lihga at its southern part. Its vision renders 
grand success. 

^ xf f^TFt Moduli 

ufafeti 4tjfefc p Ri vr^ i 13311 

The great soul Aditya had also installed a 
lihga at its east. It is also powerful enough to 
efface the evils piled during one's preceding 
births. 


w vimRRi 


^gT -wng fsrfqwji witri 

3iHTEzr cr? %cr afamm R^rnfii 3*11 

The gandharva Citrangada and the best 
nymph Rambha jointly with their mutual love 
wished to see Sthanu, visited here, 
worshipped and installed Mahesvara, the great 
giver here. 

format ^gr <rcnr u$m %ri 

O Dvija! A man receives luck, beauty and 
meritorious sons doing uplifhnent of their clan 
when he sees the Citrangadesvara and 
Rambhesvara here. 

faf t&m wtfw grn 

WW SWIdKfJlPdifd RTOT XKcT^II ^^11 

Indra had established a lihga in the distant 
past at its south. A man gets the desired fruit 
by the grace of this lihga. 

Mlivftui tjErt rl^ciKisy 

Mi hTh nvkrctfgw xtn^u 

Similarly, Parasara worshipped Sankara 
and got poetic talents by seeing it. 

'gfMT otttsot wrjtri 

WPMi Mi ^«4*l3d:ll 3411 

The hermit Vedavyasa had got omniscience 
and Brahmajnana, by virtue of worship of 
Paramesvara and his pleasure. 

Jtfafed xtmqiivw^ll 3 <*ll 

Vayu has also installed a lihga at west to 
Sthanu. As Vayu is in the form of the life¬ 
span, its vision effaces the evils of a man 
stuck. 

dWlfit 

Sfifed Mq ^rfi f4tf4<6K<«H ,ll^°M 

A lihga called Himavatesvara has also 
existed at its south. It gives grand success to a 
man by merely seeing it. 



182 


Vamana Purina 


cFTOfa Wf efe | <$<M(J | Fnffeftfl 

fei^ <f¥fek^try*tpgyi<iji * ui 

Kartavlrya has also installed a liriga at its 
west. It is effacing sins and immediate success 
is rendered when a man visits here and takes a 
bath. 

-prcf wnffer ■jp.i 

ottos sjjfesmr ^TOTFR<T: ii *? ii 

Hanuman had worshipped the linga 
installed in its collateral at north and achieved 
grand success in his mission by the grace of 
god. 

TjeH^UFt (e|UJJHI TOfcJUJJ*tl| 

OTTOS TO^ TOE WTO ^#^11*311 

At its eastern direction, lord Visnu had 
worshipped the god and got Sudarsana-cakra 
from him. 

wroift Tj^ntFt fifeur wIr wi 

iiftfadi fer^yr! Titoni^iTO^iuvii 

Mitra and Varuna had installed two lingas 
at its east direction. These fulfil all desires of 
devotees. 

i^difn Tjjfefr: TOe^rfs^rgf^pRwri 

•ftfronfe frafer TOJsrasnfoT tirsmi 

All these lingas are duly surrounded by 
sages, Sadhyas, Adityas and Vasus and these 
efface all sins. 

afe f stiiEi fcifliPi frst tosst t frofeii^ii 

qgafr* felfRf ^ctqQjUft : fFEFflUVall 

Uncountable lingas have been installed at 
the back side of the linga made of gold by the 
hermits having knowledge in depth 
(tattvadarsl). Similarly, one thousand lingas 
are installed at the rear to god up to the river 
Oghavatl. 

rTCTOfa ^effeTOFt <airlRsld4*Mlfa:l 

llffligd l TO:IU£II 


The great soul Balakhilyas had installed 
one crore Rudra at the east direction up to 
Sarinhita reservoir. 

TRnf%fe^: i 

Mtdfwifi (Hfflfr frit Ml T fefell * s II 

The gandharvas, yaksas and kinnaras have 
installed numerous lingas at the south 
direction from here. 

few: cEtefesttsEfef w fetfnt TOfwX 

3FFTO1TO: F^wrfer ^ FIITOI&dIMmoll 

Vayu has described three and a half crore 
lingas. Numerous thousand lingas of Rudra 
have existed in Sthanu-tlrtha. 

lj.dsqft TO t OT^fR: FTTUjfeff TOTRStXl 

wft sramdiicilfe FTOT ferfefe wr;ii ^ ui 

Taking in notice the above points about 
Sthanu linga one should follow the procedure 
systematically provided for worship and visit. 
A man doing this always receives the desired 
fruit. 

OTOTTl TO TOETOt TO nfTO?: 

TORlfe UFt 

The man getting entrance into Sthanu 
temple either with or without a desire receives 
supreme position after liberty from the 
bondage of gross sins. 

^ X) TOtfeyTO feTO^TFTFPT:l 

fe^ fOTOFl ^11 ^ ^ II 
sfafes FtTUjfelf- HiawirFJiu 

Ufefe Wfe: TOTT:im^ll 

The lokapitamaha Brahma had installed 
Sthanu linga on the thirteenth day of Caitra 
(March) month. When divine constellations 
were taking sextile and the days so falling are 
Friday, Sunday and Monday on a supreme 
selected best day. The hermits and gods 
worship it always or for everlasting period. 

rrfFFOTfe fetW TOTTO: «nSTO5ffer!T:l 

TpFlffe fera ^ cfc % TOffe sro stoiiivmi 



Chapter 47 


183 


The people observing fast and worshipping 
god Siva with reverence definitely obtain 
supreme position. 

sK^mH'cjhdi •hh^t ^rcjsmim^n 

Under an assumption that Siva himself is 
seated in the form of a liriga, a parikrama 
(round turn) so made is considered as if the 
devotee has done parikrama of the entire 
earth. 





Chapter 47 


183 


Chapter 47 

The legend of the king Vena 


3en*r- 

fafigfr? htht n 


*h<$mk mm- 

M5ikandeya said- 0 sage! I want to listen 
to the magnificence of Sthanu-tlrtha who had 
obtained here an accompaniment effacing the 
fear of all evils. 

ijuj WlujMigkujy-dUHi 

■grfil w: ii ? n 

o 

Sanatkumara said- Listen to the 
magnificence of Sthanu. The people are 
liberated fully from the cruel clutches of evils. 

littiiofe WTcUsrt^ill 

tRmsrtir3r^R:i 

trfwf S^3T TT^cT: 

A lotus was originated from the navel of 
god Visnu when this movable and immovable 
world was destroyed and immersed in the 
great ocean. 

7fT:l 

*11 

Marlci was bom from Lom. Kasyapa was 
the son of Marlci. Surya was originated from 
Kasyapa and Manu originated from Surya. 


ijar i 

EPfofgKTTII ^ II 

A son was bom from the sneezing of Manu. 
He became a king defending religion on this 
whole earth. 

cPFtf TJrft «T*TT 

^JT: 3>l<rrci 5%TT rT^TII^II 

Bhaya was his fierce wife. She was bom 
from Mrtyu, the daughter of Kala. 

I chichi I 

IT ggT T^c;h ^gt TF5TT ^ftll^ll 

Vena, the rude condemning the Veda was 
bom from her. The king became angry on 
looking at the face of his son and went into 
the forest. 

m rPTt TtcTHtl 

The king observed gross penance there, 
covered the middle part of the earth and ether 
with religion and departed to Brahmaloka 
from where nobody returns to the world 
consisting of the cycle of birth and death. 

ctft TTUT ■UM’McIrUHfrl f$tfdHUS<rll 

Rff ^T: 4,Mlt*fj|ldHI:ll<ni 

1 ^ 1 itcTcd cF^TcRII ^o|| 

Vena then became the king of the entire 
earth. On account of inspiration he got from 
the defects of his grandfather (maternal) that 
rude opponent to the Vedas declared that 
"people are strictly prohibited for arranging 
donation, yajna and havana." He was the son 
of Bhaya, the daughter of Kala. 

arfirartsir ^ crt: frms? sicrat 

Only I alone am worth worship for you in 
this world; live happily under my defence and 
maintenance. 

rFRrTtS^T 1 ^eiURd *T: M<ldUIH.I 
H ^ hi n M 




184 


V&mana Purana 




Chapter 47 


185 


He offered a seat, saluted and then asked 
him- 0 lord! You know all the good and bad 
of these worlds. O Brahmin! Do you know, 
my atheist father, critic of the Vedas and 
Brahmins and just reverse to as expected from 
a king, had gone to heavenly abode. 

rTatS9Tcfl*IK« 

Narada looked at him thoughtfully and 
said- "He was bom in a community of 
Mleccha and suffering from ailments like 
leprosy and T.B. 

rTW RSR*R:l 

fOT^iFfw^11^oil 

The prediction as made by Nar 'da, shocked 
Raja deep and he thought on the appropriate 
act to do for bringing back some comforts to 
him. 

fonwnvn Mfrjfc n 1PR:I 
gr. p tkszr) •?!: ^ii 

The great soul arrived finally at an idea that 
the son is one who makes free his Pitrs from 
fear. 

XJcT TTfa-vd P TT?T ITT? gtWIiJpRI 

tlTTH Mldhjtdtq W cfinf TfH ]ptH33ll 

He then asked Narada- "O sage! Tell me 
the measure to bring some comforts for my 
father who is so suffering in his rebirth. 

TeT rPFtnt CRT PuJrlHJ 

m WtlMgrM TTT: 4if%Qd 3lf?ril^^ll 

Narada said- "go at Sarinihita (reservoir) 
tlrtha of Sthanu and give him a physical bath 
there. 

TT?T^jp3T TJ cppj WR:l 

o 

pRm TMMraPt TF5TT TT jj 3FIPT fll^UII 

Raja assigned the stately affairs to his 
minister and left the palace to exercise the 
measures suggested by Narada. 


TT TfieTT *TtrRt -qfrf ^ f I 

f Btlfr n wrr arspn g nnfitdH .ii 3mi 

He saw his father suffering from leprosy 
and T.B. in the family of Mlecchas at north 
direction of his empire. 

rRT: ^TT^vT PjtcTT TTTTHt dlWT«ral(fl 

I Tlfir gr? ^ 3 * n 

He was filled with agony and said- "O 
Mleccha! I salute all of you and carry this man 
to my home." 

TT^ipT pRwt ^ 1RT8TI 
Pi Tt t^T: 

W tSTRlfp distil 

TPT aTRBT fV(^ch|e)l^Rldl< ll 3 fc’l 
?t^T ycHd TT fgTJDT fjfjigT 

TPT: J gTR TTT!I Tl^t ^Wdrll 3 <? II 

gfteTT %tt g wjfrt i ct! 

TEntgiM ^ % Wrll^o || 

rRT: P TRT PKTl^ TT T H I M^ld ^ rTSTI 
trat digt-dR^ ^ t repf$tcfc( ii-^ii 

I will cure the ailments under my care if so 
allowed by you all. All Mlecchas put their 
heads on his feet in honour to his generosity 
and replied- "Very well. Do as you like." He 
then called the palanquin bearers and ordered 
them- "Bring this Dvija carefully to my 
residence. They lifted-up the palanquin, 
brought him Sthanu-tlrtha through the route of 
Kuruksetra, put the palanquin comfortably 
down and then returned to their home. They 
were given remuneration just double than 
usual by the Raja. 

RT m ip 7$T TRPPT:l 

m trm vRut arete qRR% T:ii-x3 n 
R^Rp?T tiwidl cT«tel 
RtsR tHHi-q^-dlvJ qi?iRtwt(d TR8trtm?pii ^ 11 
rrdlRT^T: STwTT §:#T P?TTT5f^T:l 
Vll*tidHWTM f5:%tT:I 

TTq Rrter ut^t arete MRRfsci: n '#'* u 



186 


Vdmana Purana 


When the king was putting off his clothes 
to give a bath on a fine noon, Vayu wamed- 
"O king! Don’t so dare. Keep in mind the 
importance of the holy place. Defend its 
magnificence. This man is stuck with grown 
evils. Remember that criticising the Vedas is a 
heinous crime and it is beyond the cure by 
giving a bath at this great holy place. Instead 
of any success to your effort, the honour 
everlasting of this holy place shall be 
subsided.” 

SRrfSRT chRbfo? ^3cTT:l 

clcKtff Retell: T&ft ^ ^ II 

The Raja became very anxious when he 
heard the warning so given by Vayu. He said- 
”This man is badly suffering from a heinous 
offence.” 

ft cnRuni 

fFRF qrdrtlfd ' dkdi 5 n 

JtfdjIWiqlfd JW: I 

mi# TT gffo l -RR^T II *4II 

3rfafw*°r me ffrr 

$f4|dgy:i ^IT dWWM Wd:ll'S < HI 

dl«Siirai trt 

f^d% ^rfg^f^imon 
3Wfa3cWfa?R dl«S(il4H RTc*T?T:I 

cFT^ - f 4tlRl4) 3FTTR Fim^ll 
ckIhuRi^^w t%tti 
^hi MpiMinRidi wim^n 
fim ^ci<*i4y<wui:i 

rT^ c|t$MHRI t^MPf fowRt m^W 

gf^RiT w^i 

rlnratfui -p^r ^rim'su 

<jgT gsr rt fqrq;i 

dflcWH-di W: 4rrf^^immi 

I will do everything suggested by gods for 
regrettal of this offence. All gods then 
suggested- "Take a bath in all holy places, 


bring water from there and then clean his 
body with so accumulated waters. A bath in 
each holy place found from Ojasa to Culuka 
on the bank of Sarasvatl river ensures the 
emancipation for a man. This man indulged in 
self-satisfying acts and used to criticise the 
gods. The Brahmins had, therefore, 
abandoned him. It never be purified. Hence, 
you first take a bath in all holy places, bring 
water from there and then sprinkle that water 
on his body. The sprinkling of so accumulated 
water shall definitely purify him. Raja 
constructed an asrama there, kept him there 
and went on a pilgrimage on behalf of his 
father (the man so suffering). The began to 
take bath of holy places and then wash his 
body continuously. In that course, a dog came 
there. He was a Mahanta (the priest) on a 
convent located in Sthanu-tlrtha in his 
previous life and responsible for keeping the 
money offered by devotees, the worship and 
for protection of the donated wealth. No doubt 
he was surviving an ideal life and taking all 
judicious measures to defend the wealth and 
worship punctually but at a certain phase of 
period, he deviated himself from religion. He 
began to squander the wealth offered to the 
temple. On his death, his evil acts produced 
him before Yama and he ordered- "go back in 
birth as a dog. Don't stay here anymore." He 
thus was bom in the yoni of a dog in 
Saugandhika Vana. 


mr. tbK'M 


rrfwd 4U*fdl R?fTT^T:im^ll 


After a long lapse of time, one day he was 
in a herd of dogs chasing a bitch. She offered 
her for courtship with other dogs but 
humiliated him. It caused deep shock in his 
mind. 


rilctrcu {jdcH TJtHT mR(Sc«t ^TT:l 

wiiuiRy 5rcn^r:im^n 

<Hd)c| ^rF: tH'Wrui hh^H |>l 

rn fojrS: 

Burning in the fire of humiliation so made, 
he left immediately Daivata-vana and reached 



Chapter 47 


187 


near holy reservoir of Sannihatya. As he had 
raced long distance, he jumped into Sarasvatl 
river in order to satisfy his thirst and to refresh 
his tired body. All his evils were effaced due 
to the specific grace of the holy water. 

3ll$iwfor $dUeBHI 

?r^r ^gT «r im ^ ii 

t trc# ?nti: 'wngtfitf wm ?i 

TRPT: ^T% frnph TiftfelUioii 



^otor^rw^: wfii^u 

He then entered into a hermitage to satisfy 
his hunger. As the man (Vena in previous 
birth) feared of his sudden entrance in cottage 
his body was touched by him. As he was 
frightened, his body rolled on and he fell in 
the reservoir of Sthanu-ttrtha. By virtue of 
regular bath given by his son, the v/ater of all 
holy places so used, the water drops so poured 
on his body from that dog and his fall 
suddenly in SthSnu-tlrtha all combindly made 
him detach himself from the worldly affairs. 

Wiujdliiw W*«ll<« 3^T ST S!fcr:l 

nfuiucu 'wnij q»if ^ ? u 

As he had gained an innovated healthy 
body under the grace of that holy place and 
the service rendered by his son, he was now a 
pure soul. He therefore, saluted SthSnu god 
(Siva) and began praying. 

scra¬ 
wl ^cttfiyt R <gnw5t 

Ug l d TH Iwpt wm: uf^n ^ ? II 

Vena prayed- "I take shelter of Aja, 
Candrabhu§ana (who holds moon on head as 
ornament), Tsana, Deva, Mahatma (the great 
soul), Mahadeva and the master of this entire 
world. 





115*11 


O god of gods! O killer of all enemies! O 
Devesa! (lord of gods) O restricting god for 
Bali! O god of gods and demons! I salute you. 

■rr^r: MifuiMi^w Ti^T)si^fvi%tsiii^mi 

I salute Virupaksa, 1 Sahastraksa, 2 Tryaksa, 3 
dear to the lord of Yaksa, feet and hands 
holding all around, and having eyes and 
mouth in all directions. 


•sNfrT: frlgfal 

f ^chU l Mc| | < rl d ll55ll 


Your audio power is omnipresent, you have 
covered all throughout this universe. I salute 
Sankukarna, 4 Mahakarna, Kumbhakarna 5 and 
salute the ocean dweller. 


u^cbuf rfr-Ruf U|ftl*uS ^5^ ^| 

^IdHHIl 

Salute to Gajendrakarna, 6 Gokama, 7 
Panikama, 8 Satajihva, Satavarta, 9 Satodara, 10 
SatSnana. 11 


vsn urafauir 

WW daVifnq 'itf^ll 5611 


The people chanting GSyatri hymns there, 
sing your magnificence. The devotees to sun 
god worship you in the form of sun. All 
people consider you Brahma having superior 
clan than Indra. 


TJiff f? W tTSTgrf TPp^fqWSTTI 
^RIT: TTcmr rpcf ?3T#II55II 


O great icon! Your icon incorporates 
oceans, clouds and all gods together as the 
cows live together in their sheds. 


1. Diversely-eyed 

2. Thousand-eyed 

3. Three-eyed. 

4. Who is having pointed-ears. 

5. Pot-eared. 

6. Elephant-eared. 

7. Cow-eared. 

8. Hand-eared. 

9. Having hundred tufts on the head. 

10. Hundred-bellied. 

11. Hundred-faced. 



188 


Vimana Pur3na 


Tifft <w sfewi 

rRTT ^4 951101 <g 5 **ifciqllV 9 o II 

I am seeing Soma, Agni, Vanina, 
Narayana, Sun, Brahma and Jupiter in your 
body. 


WRKTWT 



jpw: 


You are Bhagavan (lord of prosperity), 
Karana, Karya (cause and effect), Prabhava 1 11 , 
Pralaya , 2 Sat , 3 Asat 4 and Daivata . 5 


qrrT ?ww :?wfa crwrfesfe i 


3 TO<*rp^ wT^fe^ii^ii 

Salute to Bhava,* Sarva , 7 Varada , 8 killer of 
Andhaka demon and Pasupati . 9 

few favfafa t^KWiqfel 

wwa»w few o* n 

. O destroyer of Tripura! O holder of tree 
matted hair, having three heads, trident holder, 
Tryambaka , 10 Trinetra, I salute you. 

TOt TJU 3 W ’SmSW 3 PJ 3 Wtwf%fe| 

flffercwnpaw fefegusw % 

Salute to Munda," Canda , 12 Anda , 13 cause 
of origin, Dindimapani 14 and Dindimunda . 15 


qqteefewgw ^<*BW fg<£ 3 W Wl 

fff?t)ffe>lUfW 4)rWteW ^ TO: 11 \9 Mil 


1. Origin of all beings of the world. 

2. Destruction. 

3. Pure. 

4. Impure (Unreal). 

5. Man presiding deity. 

6. God of well-being 

7. Destroyer of sins. 

8. Boon provider. 

9. Lord of cattle. 

10. Pervading the three worlds. 

11. Bald headed. 

12. Cruel. 

13. The Mundane Egg. 

14. Playing drum in hands. 

15. A kind of plant. 


Salute to Urdhvakesa , 16 Urdhvadaristra , 17 
Suska , 18 Vikrta , 19 Dhumra Lohita 20 , Krsna and 
Nilagrlva. 

iferw few xti 

^4wiw W*5qERWlfell^ll 

Salute to unique, eccentric Siva, holder of 
sun as garland, Sun and Svarupadhvajamali . 21 

TOt TOUltWHW TO: UfrTTW %l 

TOt fe^TWW <jHW>-qW «rfw^llvs\3|| 

Salute to Manatimana . 22 Salute to 
Patutara . 23 Salute to Ganendranatha , 24 
Vrsaskanda 25 and DhanvI . 26 

^usw qufemgdw wi 

TOt fe*wfe TO: qRfeHtll\ 9 dll 

Salute to Sankrandana , 27 Canda, 
Parnadharaputa 28 and Hiranyavarna . 29 Salute 
to Kanakvarcas . 30 

TO: TgflW ^WW ^g felW TOtS^J rtl 



Salute to the adored and adorable. Salute to 
Stuta , 31 Stutya , 32 Stutistha , 33 Sarva, Sarva- 
bhaksa 34 and SarvabhQtasarIrI. 3S 

TOt # V V fefeRTtfe l 

TOt TOIW TOPT TO: <37dcb£W *111doll 


16. Having erected hair. 

17. Having projected teeth. 

18. Harsh. 

19. Deformed. 

20. Dark-red. 

21. Having similar banner and garland. 

22. Having pride and great honour. 

23. More skilled. 

24. Lord of Ganas. 

25. Bull like shoulders. 

26. Holder of bow. 

27. Roared. 

28. Leaf-edge Funnel. 

29. Body-colour like gold. 

30. Shining as gold. 

31. Propitiated. 

32. Worthy for pray. 

33. Abiding in a hymn of praise. 

34. Destroyer of all beings. 

35. Incorporating all creature in himself. 



Chapter 47 


189 


Salute to Hota, 1 11 Hanta 2 and 
Sitodagrapatakl. 3 Salute to Namya 4 and 
Namra. 5 Salute to Katakata. 6 

from ywm-tiu Tpsro $ld<rii<u rtii c *11 

Salute to KrsanSsa, 7 Sayita, 8 Utthita, 9 
Sthita, 10 Dhavamana," Munda and Kutila. 12 

Salute to Nartansila, 13 Layavaditrasall, 14 
Natyopaharalubdha 15 and Mukhavaditrasall. 16 

cbleHIVIW 

Salute to Jye§tha, Sre?tha, Balatibalaghati, 17 
Kalanasa, 18 KSla and in the form of destroyer 
of the world. 

sum ^nrr ^375 ^rar?%ii <s*ii 

O the husband of Himalaya's daughter! 
Salute to you. Salute to Ugra 19 and salute to 
the god of ten arms. 

cbMIHKtThMIUl^l 

fofauntj 4t«mr ^qstd«ui4 wiumi 


1. Sacrifices 

2. Violent 

3. Bannered. 

4. Worthy to praise. 

5. Gentle. 

6. Straw mat plaiter. 

7. Thin-nosed. 

8. Recliming. 

9. Risen. 

10. Staying. 

11. Running. 

12. Crooked. 

13. Indulged in dancing. 

14. Having knowledge of musical pause and 
instruments. 

15. Covetous of dramatic presents. 

16. Expert in mouth organ music. 

17. Having excessive strength to destroy the most 
powerful. 

18. Destroyer of influence of time. 

19. Violent. 


Salute to Citibhasmapriya, 20 Kapalapani, 
Vibhlsana, 21 Bhlsma 22 and Bhlmavratadhara. 23 

^nrt fa^deictyw ^pt: vkily^di 

^tll <s^ll 

Salute to Vikrtavaktra. Salute to 

Ptitogradrsti, 24 Pakvamamasalubdha 25 and 
T umbivlnapriy a. 26 

Ml^UlfrRTd Tb: I 
ufam qw: tTPirra wii^ii 

Salute to Vrsarikavrksa. 27 Salute to 

Govrsabhiruta, 28 Salute to Katankata, Bhlma 
and Parapara. 29 

Salute to Sarvavaristha, 30 Vara and 

Varadayi. Salute to Viraktarakta, 31 Bhavana 
and Aksamali. 32 

Salute to Vibhedabhedabhinna, 33 Ch3y3, 
Tapana, AghoraghorarQpa 34 and 
Ghoraghoratara. 35 

^nr: ynvtfrar ^pt: tji 

chi o u 

Salute to Siva and Santa. Salute to 
Santatama, Anekanetra and Kapaladhari. O 
single icon god! Salute to you. 


20. Fond of the ashes of funeral pyre. 

21. Terrible. 

22. Dreadful. 

23. Observer of horrible vows. 

24. Holy and formidable sighted. 

25. Greedy of annealed and undressed meat. 

26. Lover of Tumbi and lute. 

27. A kind of plant. 

28. Creating nosie of an excellent bull. 

29. Higher than the highest. 

30. Foremost of all beings. 

31. Disaffected and impassioned. 

32. Wearer of Rudraksa garland. 

33. Distinguishable by variety and difference. 

34. Unterrible and terrible. 

35. Violent and most violent. 



190 


Vamana Purana 


TO: 4W*IHlfiwr£J til 

mmroi fufn^rra ^nrr TOfrotfaFlii <? *ii 


Salute to Ksudra, Lubdha, Yajnbhaga- 
priya, 1 Pancala and Sitariga. Salute to the 
regulator of Yama. 




Salute to Citrorughanta, 2 

GhantaghantanighantI, 3 Sahastrasataghanta 4 
and Ghantamalavibhusita. s 


wirofrok to: fatffatffydi 

Ipnrra tnrrc ifantfrorc rrii u 

Salute to Pranasarighattagarva, 6 
Kilikilipriya, 7 Humhumkara, Para and 
Humhumkarapriya. 

TOT: PlrM ij^^PhWrPl I 

dH«hKI dTPT m^W 

Salute to Samasama, 8 Grhavrksaniketl, 9 
Garbhamamsasrgala, 10 Taraka 11 and Tara. 12 

TO ^TRT xTI 


ii^cirgry toto totot rni <? mi 


Salute to Yajna, Yajamana, 13 Huta, Prahuta, 
Yajnavaha, 14 Havya, 15 Tapya 16 and Tapana. 

TO^J TO^ $pj gusHi TO: I 

TOt TOTITOtf^ll ^ ^ II 


1. One who likes the sacrifical oblations. 

2. Possessing valuable bell. 

3. Having bell and metal place. 

4. Having thousands and hundreds of bells. 

5. Wearer of garland of small bells. 

6. Proudy of controlling the airs. 

7. Fond of sweet sound. 

8. Disturber of peace. 

9. Dweller on a home tree. 

10. Jackal fond of children’s flash. 

11. Driver. 

12. A kind of boat. 

13. Sacrificer. 

14. Offering oblations to the gods. 

15. Sacrifical material. 

16. Performing austerity. 


Salute to Payasa. 17 Salute to the master of 
Tundas. 18 Salute to Annada, Annapati and 
NanannabhojI. 19 

to: wsraroro tfi 

Salute to Sahasraslrsa, 20 Sahasracarana, 21 
Sahasraodyutasula 22 and Sahasrabharana. 23 

TOt cpsro ^prni Tin s t n 

Salute to BSlanucaragopta, 24 

Balalllavinasi, 25 Bala, Vrddha, Ksubdha and 
Ksobhana. 26 

ys&vim i to:i 

TO: QcMfcudW tH\^ s II 

Salute to Garigalulitakesa 27 and Munjakesa. 
Salute to Satkarma, Tusta and 
Trikarmanirata. 28 

dnyiuiiu rpism ^?tri *ii 

Till oil 

Salute to Nagnaprana, 29 Canda, Krsa, 30 
Sphotana 31 and religion, essence, sex and 
emancipation, the statement and the intention. 

tot fkwwm m ^o 

Salute to Sarhkhya, Samkhyamukhya, 
Samkhy ay ogamukha, Viratharathya 32 and 
Catuspatharatha. 33 


17. Important spirit. 

18. Mouth. 

19. Eater of different types of food. 

20. Having numerous heads. 

21. Having innumerable feet. 

22. Having numerous tridents raised. 

23. Having innumerable ornaments. 

24. Protector of child. 

25. One who likes children playing. 

26. The Stirer of nature and souls. 

27. Whose dishevelled hair occupied by Gahga. 

28. Engaged in three chief duties. 

29. Bare-hearted. 

30. Emancipated. 

31. Manifesting. 

32. Chariotless. 

33. Having a chariot on the cross way. 




Chapter 47 


191 


ctcHRimwivTO TOtSt^ ?Tl 

5iiN*ifiy*^iaiw 5M>|oi<Tt>M ^sri^u ^ u 

0 Harikesa! Kj*snajinottariya, 1 

Vyalayajnopavltl, 2 Vaktrasaridhanakesa, 3 

Ttyambikambikanatha, 4 Vyaktavyakta 5 and 
Vedha. 6 


to: Ttcfe wt g^ysqiRraiRuin 3 u 


Salute to Kama, Kamada, Kamaghna, 
(cupid, giver of desire and destroyer of cupid) 
Trptatfptavicarln. 7 Salute to Sarvada, 
Papaghna and Kalpasamkhyavicarin.* 

TOts"sj th 

tifunsET i??rancT ?° *11 

O Mahasattva! O Mahabahu! O Mahabala! 
O Mahamegha! O Mahaprakhya! O 
Mahakala! and O Mahadyuti! I salute you. 


iraigtf froirf tom 


T: ll v || 


O Meghavartta! O Yugavartta! O 
Candrarkapati! I salute you. You are cereals, 
its consumer, consumer of cooked food and 
sacrosanct. 


O Devadevesa! You are Jarayuja, 9 
Andaja, 10 Svedaja, 11 Udbhijja 12 and 
Bhutagrama 13 of four types. 


1. Wearing the skin of black dear on the upper-half. 

2. Having sacred thread as snake. 

3. Having hair near to face. 

4. Three-eyed lord. 

5. Perceptible and Imperceptible. 

6. The creator. 

7. Satisfaction, Unsatisfaction and Discriminating. 

8. Consider of a number of alternatives. 

9. Bom from the uterus. 

10. Bom out of egg. 

11. Bom of sweat. 

12. Bom from earth. 

13. Aggregate of living beings. 


WT TO 1RTT 

f^IRTt TTt 'srafcK'l 

You are creator, nourisher and destroyer of 
this movable and immovable world. Knower 
of Brahma says- 4 ‘you are Brahma and you 
also hold the position of Brahma knowers. 

■RTO: 

V9 

sT^|R4MI^o,J|| 

You are Vayu that holds the constellations 
and you are the supreme flame of mind. The 
follower of Brahma say you are a bee 
murmuring on the branches of Hamsavrk§a. 14 

vzm Sjfafatfcg TOhn ^ ll 

You are addressed as Yajuh, Rk and Sama. 
The Vedas and Upanisads bear the psalm in 
themselves. 


atfrot t^tr: gmkw h 



^o|| 


You yourself are Brahmana, Ksatriya, 
Vaisya, Sudra and the varna most inferior, 
cluster of clouds, lightning and thundering. 

4le)r4U^I>jdc<l TRTOT TT Rrc ffi q ^1 

^TT Ri^MI: <tiT0T§J ^ratfot il^litWMI ^11 


You are light year (sarhvatsara), the season, 
months, fortnight, era, movements, Katha (a 
measure of time), constellation, stars and 
kalas. 


^TMt eKfRtsftr tg Riftoit Rp t^ iP i R m 

Tjhmi ticRti 'fftfroi^u w u 

You are Kakubha (Arjuna tree) among 
trees, Himalaya among mountains, lion among 
wild animals, eagle among the birds and 
Ananta (Sesanaga) among the serpents. 

rt grort gu n 


14. Tree of individual self 



192 


Vamana Purana 


You are Kslrasagara 1 among oceans, bow 
among weapons, thunderbolt among arms and 
truth among the resolutions. 

rT TPTt ITI^T: §PTTE^I 
otFTCTPTt ^Miflll 

You are envy, passion, affection, 
forgiveness, cruelty/revenge, occupation, 
patience, greed, appeal, anger, victory and 
defeat. 

Ttj Tift # t si det l ^l W 

3T6<tfsfa '5RTT ^TT TRFR:II HMI 

You hold arrows, mace, khatvariga and 
bow. You are penetrator, driller, snatcher, 
thinker, leader and immortal. 

snifstf: <spttjct 

nf^rt q%tsr ■utiRt xtn v^n 

You are the religion consisting of ten 
characteristics; you are wealth (essence), 
Kama (sex), all oceans, rivers, the Ganges, 
mountains and reservoir. 

You render with life the creepers, tendrils, 
straws, medicines, animals, stag, birds, 
promoter of the use and investment of matter 
(Dravya) and timely giver of flowers. 

3tin$HW ^RT Tvmt 3RMFWTI 

^TOT: %t: ftTrlWStni W6U 

g5pr chfilvUlfc ctRfctt iUt<Md«lll 

wferoenfe wnter f|n w n 

You are the beginning and end of the 
Vedas; you are Gayatri and Pranava. You 
yourself are the colours like red, green, blue, 
dark yellow, white, dark black, pale, grey, 
violet, coloured, colourless, maker and 
destroyer. 

SWFrfSGT^: wn ^ o n 


You are Indra, Yama, Varuna, Kubera, 
Vayu, Upaplava (Rehu), Citrabhanu (Agni), 
Svarbhanu (Sun) and Bhanu. 

trfet ^ q^vTRT w *11 

You are learning, Hotra, Trisauparna, 
Satarudriya of Yajurveda, sacred among 
sacred things, purest and in the form of most 
benevolence. 

forest fhferr tprr -p 
umt: ms ingfe twsr 

JTPJTfSqR: TtqRJJ 3^Rt ^TR xtl 

fq-qqgj ffiT mferafa m ^ 3 II 

You are Tinduka, Girija (Silajatu) tree, 
Mudga, Akhilajlvana, Prana, Sattva, Raja, 
Tama and Pratipatpati. You are Prana, Apana, 
Samana, Udana, Vyana, Unmesa, Nime$a, 
Ksuta (sneezing) and yawning. 

#%TRpftTf ^fy^F-TAl R^T:l 

You are Lohitantargata, 2 Drsti, 3 
Mahavaktra, 4 Mahodara, 5 Suciroma, 6 
Harismasru, 7 Urdhvakesa, 8 Cala and Acala 
(moveable and unmoveable). 

FtoTf^fsra:l 

MrHl) '3|TRt <nriWufJ RTR: Pf>fR:ll 

You are known to songs, musical 
instruments, dance and you have a great liking 
for them. You are fish, its net, whirlpool, 
death (Kala), expert at erotics and quarrel. 

3FKTRSJ fchWSJ cfilR pcf tTI 

PFJSJ TJrqgRT xt ^8TT P$nFFRT:ll ^*11 

You are in the form of famine, Vikala, 
adversity and Kala (time or death). You are 


2. Existing in blood. 

3. Vision. 

4. Large-faced. 

5. Big bellied. 

6. White-haired. 

7. Having a ruddy beard. 

8. Having raised hair. 


1. Ocean of milk. 



Chapter 47 


193 


death, the death-maker, Yaksa and terrible for 
Yaksas. 





3T<rfH:ll^t9II 


You are Samvartaka, Antaka (Yama), 
Samvartaka and Balahaka clouds. You are 
Ghanta, Ghanti, MahaghantT, Ciri,’ Mall 1 2 and 
Matali. 





You are Mundi, 3 Dandl 4 and 
Trimundadhari 5 who punish Brahma, Kala, 
Yama and Agni. You are the promoter of the 
four eras, the Vedas and yajnas. 

WgWrefld l 3 T^jutWwi ll 

You are the leader of four asramas and 
creator of four varnas. You always love 
gambling, you are shrewd, Ganadhyak?a and 
Ganadhipa (chief and master of Ganas). 


P i ft eK foc i 

3 7l4f¥UrMMc»<$cK:ll ° II 


You hold a red garland and garment, you 
are dweller on mountain, you have a great 
liking for mountains, you are craft, the best 
craftsman and promoter of all crafts. 





W 739T ^rt w:\\ ^ 


You are the destroyer of the eyes of Bhaga, 
the teeth of Canda and Pusa. You are Svaha, 
Svadha, Vasatkara and Namaskara 
(salutation). I salute you frequently. 


tMT feffiTT 33lftT 3riJTtS3T: II ^ ^ II 


1. Making slow progress. 

2. Garlanded. 

3. Bald. 

4. Staff-handed. 

5. Three-headed. 


You are Gudhavrata 6 , Guhyatapa, 7 Taraka 8 
and Tarakamaya. 9 You are Dhata, Vidhata, 
Sandhata and the best holder of this earth. 

WT ^ 33 3 

^TT^TT : || ^ ^ || 

You are Brahma, austerity, truth, celibacy 
and Arjava. You are the soul of organisms, the 
result of the acts executed by them and the 
origin of this world so wide for living 
creatures. 

*J$3: 73 ^3 ^TtTf 3^*97:! 

^RTrS^PT: SJRTt pfcfr 5[RT7r33:ll ^*11 

You are Bhuh Bhuvah, Svah, Rta (divine), 
Dhruva, Danta (restrained) and Mahes'vara. 
You are Diksita (consecrated), Adlksita, 
Kanta (lovely), Durdanta 10 and 
Dantasambhava. 

feg: <4 uhI 1PJJ: 7>3yT: 

You are Candravartta," YugSvartta, 12 
Samvartaka and Pravarta. You are fond of 
Bindu (drop), Kama, Anu (atom), Sthula and a 
garland of Karnikara. 

3^73) 3fcpj73: TJpft gjisTfcHII 

f^uqrpf; ¥l$ft^BIMfd(3ft<il^ll 

You are Nandimukha, Bhlmamukha, 
Sumukha and Durmukha. You are 
Hiranyagarbha, Sakuni, 13 Mahoragapati 14 and 
Virat. 15 

%T^f %^73T^r:ll ^V9I| 


6. Having a hidden vow. 

7. Secret oblations. 

8. Star. 

9. Constellation. 

10. Uncontrolled. 

11. One who repeats Himself as the Moon. 

12. One who repeats Himself as the recurring Ages. 

13. A bird. 

14. Lord of the great serpents. 

15. The Supreme Intellect. 


194 


VSmana Purina 


You are the killer of sons, Mahadeva, 
Dandadhara (the wearer of Rod), Ganotkata, 
Gonarda 1 11 , Gopratara 2 and Govr§es'vara- 
vahana. 3 

RPf tjg gi 

fWT: ^BST tyiujsJ 3>f?T Tjg 

xlll ^<ill 

You are Trailokyagopta, 4 Govinda, 
GomSrga 5 and Marga. You are Sthira, Srestha, 
Sthanu, 6 Vikrosa 7 and Krosa. 

^dRuil 3<fd*H: l 

f&it ^:ii m u 

You are Durvarana, 8 Durvisaha, 9 
Duhsaha, 10 Duratikrama," Durdharsa, 12 Dus 
prakasa, 13 Durdars'a, 14 Duijaya 15 and Jaya. 16 

Viy il ^H c ^ftdV T: rt farm: I 

sn*pit otnfasr o«nf«ni?R:ii^oii 

You are moon, fire, cold, warmth, hunger, 
temptation, health, adversity, ailment, cure to 
ailment and eradicator of disease. 

IPpU eptT ^T: 

You are group of the groups, destroyer and 
everlasting god. You are Sikhandi, 17 
Pundarlkaksa 18 and Pundarikavanalaya. 19 


1. Bellowing like a bull. 

2. Leader of cattle across the water. 

3. Rider of an excellent bull. 

4. Protector of three worlds. 

5. Path of cow. 

6. Firmest. 

7. Cry of alarm. 

8. Irresistible. 

9. Intolerable. 

10. Unbearable. 

11. Difficult to be overcome. 

12. Difficult to be assaited. 

13. Bad light. 

14. Unclear vision. 

15. Invincible. 

16. Conquering. 

17. Having curly hair. 

18. Realisable in the lotus of the heart. 

19. Residing in a bed of lotuses. 


fsrciT?: Tpste: iww tn^i 
an?Tirana) 

O the master of Maruts! O god of gods! 
You are Tryambaka. Dandadhara, 20 
Urgradanstra, 21 Kulantaka, 22 Visapaha, 23 
Surasrestha, 24 SomapSyl, 25 Amrtasi, 26 
Jagannatha 27 and Ganesvara. 28 

RpgHHT Jigni yd^d.-i 

You are honey drinking bee for the honey- 
suckers, Brahmavak 29 , Ghrtacyuta, 30 
Sarvalokabhokta 31 and Sarvalokapitamaha. 32 

*TI 

^i?Tr ■g^r twldti 

You are Hiranyareta Purusa. 33 You are 
woman, man and eunuch too. You are with 
form of children, youth, aged, the divine 
elephant. You are the venerable creator of all 
things and the destroyer of all worlds. 

^ srraT fofffKTi 

celt UylilRl TPJTrTT: 

ce»*)ct 3TWrtlMe2JI 

3TTTTST 3TWR) 


20. Staff-bearer. 

21. Having sharp teeth. 

22. Destroyer of a race. 

23. Antidote. 

24. Greatest of all gods. 

25. Drinker of Soma juice. 

26. Living on nectar. 

27. Lord of world. 

28. HeadofGanas. 

29. The sacred text. 

30. The distiller of ghee 

31. Enjoyer of the world. 

32. Grandfather of the entire world. 

33. Gold-seeded supreme being. 



Chapter 47 


195 


You are the best architect among architects. 
The people suffering always worship you for 
defence. Moon and sun are like your eyes. 
You are Agni and Brahman. You are in 
Sarasvatl form too. People adore you and 
receive power of speech. You are day and 
night and shutting and opening of the eyes. 

R WT R mViuh ^ 

RTgfRR ^TtUT RTRTdWfR 7^711 T* ^ II 

O god Sankara! Brahma, Govinda and 
ancient hermits too cannot know the actual 
magnificence that you hold. 

j*?T RcHRI^rR 

RT* RtRTRRlTRRHI3nir«'3ll 

You have incorporated several lakhs of 
people within. You always maintain yourself 
beyond to the great illusion. You are secret 
and the key to such mystery. 

R fct<WR» : traw: Rfaitf%Rr:l 

SRtfR: MVRpI RTWFT 

RR:lir#<ill 

Salute to that Yogi form observed by sages 
devoting their time in abstract contemplation, 
sleepless, gaining power over the act of 
breathing, characterized by goodness, 
controlled in senses, perceive with the mind as 
light. 

RT g#® ^RTR* R ?IeWl RT 

Rrfiwf rrr fm g^fxrahwfii x* n 

The feature being so macro as one cannot 
express them through words are saluted and 
expect defence through them as the father 
defends his wedlock son. 

rt 7$roflRtar Rctirr RRtag 

RrfiigRRRt RRRPRrGgT? RRT rRfall ^ o II 

O innocent! Defend me. I am worth given 
defence. I salute you. You are the devotee- 
loving god and I am always your devotee. 

fRrR rrwft^yRtftuti 

«RUK<3f4<t#TR R7$ RR: 117m 11 


Salute to Jatl, DandT, Lambodara Sarlri and 
Kamandalu (water pot) holder Rudratma. 

TPt sfajclT RIT: Rc^rE^ i 

RR: II 7m II 

Salute to Toyatma 1 , in whose hairs are the 
clouds, all rivers in joints of whose body and 
four oceans in armpits. 

tto$r whjaifR qfRfwh 

R: wroro 7M n 

I go for shelter to the god sleeping on water 
bed, who gathers all organisms in his belly at 
the time of the great devastation (Pralaya) and 
then sleeps there. 

3rfR?R eRR TTfpJ: RtR ftwf 
rrcr£ r wtfj t%twr ^rani 7mil 

You sip Soma by getting in the mouth of 
demon head at night and this demon head 
grips the sun by the power given by you. Your 
are saluted. 

% rir Tjfmr wf ^ wtr 
RRRtaf wrt ww vprrPt 

Salute to the wombs fallen here under 
defence of Rudragandha. Svaha and Svadha 
attain that magnificently. 

gw ^wn: 

^ f? RT fRTR ^ RTRPRTRR| in 7^ ^ II 

May the Purusa existed in the bodies of all 
organisms defend me daily and always be 
gracious. They are thumb like in size. 

* OT *n 

tptnj&g r% <w-RRR^q rii 7V9ii 
WTf R<cfrj RRTR Rl 

MftuifgiHRiig Rii7mn 

f^TTl Rl 

^ r 7m » 

TRTRWRT $ R ^ R dWIdlt RRI:l 

RRT^Rt RRRfrRt RRRlWST iRcd?l: II 7^ o II 


1. One whose essence is water. 


I do frequently salute the god who resides 
in rivers, oceans, mountains, caves, tree, roots, 
cowsheds, deep trenches, roundabouts, streets, 
compounds, assemblies, elephant and horse 
sheds, depredated gardens, houses, five 
elements, directions and sub-directions, at the 
middle of sun and moon, on their rays, nether 
and more in depth than nether. 

3rat ^ fsiEt wrc wit wfa 

witstUHiuii w ^ 

Salute to Rudraganas who are uncountable, 
no symbol or mark to perceive and no 
complexion. 

^ ^ 191W «TI 

^ ^ gC&iJfrK^fdll ^ ? II 

Be good all of you. Be gracious on me as I 
am in depth of thinking on you. O god! My 
heart, mind and aspiration-all are engrossed in 
you. 

Thus, that best Dvija recited for the 
pleasure of Mahadeva and then relaxed. 




•.HU'S II 


196 


VSmana Pur&ga 


Chapter 48 

Boon-providing to Vena 

sera- 

airaraw xitpt gicrafei^gTn^n t>n 

Sanatkumara said- The master of three- 
worlds and supreme orator then was pleased 
and said to Vena- 

ftra <jqra- 

3H?T It TFiR^n^T ^$RTI 

^ || 

O king! O great resolute! I am satisfied 
with the psalm. No need to say anything more 
in praise. You will reside near me. 


3hwr 3HW ’gqr:! 

IRrat hth y i ^dj i 3 ii 

After the long passage of time you will 
become Andhaka and kill the gods originated 
from my body. 

^cffcifaT ^UT xTII'JSII 

As you have eriticised the Vedas, you 
would have to be. bom as the son of 
Hiranyaksa and thus, you will be brought up 
there. 

h^ti 

metfiiuyift wf^fimii 

When you will then expect Parvatl to 
accompany and enjoy carnal temptations, I 
will kill you through Sula and thus, your body 
so slaughtered will avail of purity up to 
several billion years. 

d?4IU|cb«r*TOl ^ nferf: Tpr;| 

TsETTcTT WlRuit HTRT Tjffftfe: *JTT:II5U 

You will, on rebirth, worship me with strict 
penance and then become a popular 
commander of ganas and addressed as 
Bhrrigiriti. 

ildifelft let HIT: ftlfig J T fiibttfq i 
Wciftii -*1^11: ^inall 

w c% fnfviBl ^rdifcvMMuii 

hsit nmt <ifcBtat tusht iftPrffo:i 

^lUM^y&HitHW 3Rtf^rT: ll<?ll 

You will then live near me and obtain grand 
success (siddhi). The psalm offered by Vena 
here shall ensure longevity and enjoy all good 
for a man who will recite and listen to it. As 
Mahadeva is the greatest among gods, the 
psalm framed and recited here by Vena is the 
best among all other prayers. Its recital 
endows fame, state, pleasure, luxury, wealth 
and honour. 




Chapter 48 


197 


ciiiRidl dbtiyl UN 1 *! *liPeid:ii^oii 

Tragn^grRl gr feutt ^m\ 

3 ^^ § Mu(Hi SfSRt g^ll UH 

^JRTT ^RTT ^ ^raffT fa4?i:l 

R WOT: PWMl OT R OTTT R f*HI-OTi|:ll^ll 
fOTR MdRjrl W^:l 

^iprar wr ritI atpt jim *#r:ii ^11 
%: R$r fan srafR 

jyipira: OTt f^czi #4% T wi fem i **ii 
ROT wffar RilRffti ftffig OTtjfRT fROT$T:l 
RROT faQui RR W OTOT$3«hlR?u*tll ^ II 
OTf ROT «RcHOTIj«bl4HI<ll 

rrot RRfaiT otot fsrirct fcR^fai 
m ^ rotot rr^Rototii 

The men desirous of learning should listen 
to this psalm with sheer reverence. The ailing 
persons, grievous, pauper, feared of thief or 
king or the man expelled from empire get 
fearlessness attains the supreme position 
among ganas in this life and their heart get 
purity and splendour thereby popularity 
assured. Wherever this psalm is recited, the 
monsters, devils, ghosts or Vinayakas do not 
create any hurdle there. The woman listening 
to it with due permission of her husband, 
definitely receives honour not lesser than god 
in her fathers side and father-in-law side. All 
arrows of the man get fulfilment on a day-to- 
day basis who either listens to or recites this 
psalm in perfect meditation. The evils 
committed by his mind, speech and acts are 
destroyed. Be your all good. Ask me whatever 
you desire. 

%r otot- 

3TOT fRTfjOT WcOTTROT 

■grfits# tirati: R^OTR ^TiT: facTII ^>|| 

Vena said- I have been absolved from all 
sins due to the magnificence of this linga, its 
look and your own presence has made me free 
from the clutches of all evils. 


RfR jJgtiRl RfR RTt RRI 

RR-wifa rotr ot Trarti 

qR OTlfil OTrM f R R^ R T Mintl 
^ftdlfid: ^ MsfWOTHRROTIIRI 

3OT fRhraKSJ PRRsf - fuftuign il 9 o II 

O god! If you are pleased with me and 
willing to give me desired, please, then take of 
notices your devotee who was bom as a dog 
on account of punishment for 
misappropriation of deity account /the fund. 
Gods had prohibited me to take a bath earlier 
but it is his grace that I could fall in this 
reservoir under influence of fear. He has done 
good for me. I therefore, ask your grace for 
him. 

rH<ldacM sgOTT jjg: Jfjetra '?RGT:I 
T^sfrr TTTCftfrfit RfROTfR R WOTrll ? %U 
3 OTR RI RgM I gl fyi RHlch Rfi ra fi l 
rrarr w^(mm s;ott ot}hir«>>: u ? ? u 

MlfJIrOT WRtSOT -qftoRti 
RR ftfffOT RfcrfR fOTT RT$: JPJOT^H^II 

God Siva was satisfied to listen to this 
statement and said- O great arm god! He too 
will be undoubtedly absolved from the evils. 
He will thus receive the abode of Siva. The 
man listening to this psalm will escape from 
all evils. O king! The magnificence of 
Kuruksetra and the reservoir and the origin of 
linga will absolve the people from evils 
whosoever will listen to it. 

RRRjnTR 3RTR- 

RRRIOT^Hld>RMt<£rl:l 
R?RRi ttddWli R^ RRIOTlRd in'Sll 

Sanatkumara said- with these words, the 
god suddenly vanished from there. 

¥ R OT ^RRT ROT <J<lddHJ 

That dog. too appeared before that king 
when his consciousness was returned to his 




198 


Vdmana Purana 


memory about his previous life and got a 
healthy human body. 

^a i ujdl«f fgT viUtinfad .-ii 35 11 

When Vena's son Prthu returned from the 
holy place after a bath and with water for 
cleaning the body of his father, he saw the 
cottage deserted. It spurted-up his sorrow and 
he began wailing. 

fgT ?tfoT Cecils P«i: I 

wq jffirrs? ^ii 

Vena saw his son, became happy and said 
to Pfthu, O son! You have defended me from 
falling into hell. 


f^r rftfasigfcft fww:i 

urat: TOfifr WUTt^FR 3611 

frOTm w^fch m f?ra: 1w:l 

3 m i uj<M inff ftrfig 3^ur ?nfr?r:i 

th m sn T^n ^atvjjdlvSirmctdrti^oii 

3RT faprtfl tfrK: nfttllv*! g^rtl^ll } ?ll 
Srtfor firm w ru«fr^l 
frm gmrisr fgfagt ^rtTPistf^wru ? 3 


By virtue of living at the bank of this holy 
place, the pure water you sprinkled daily on 
me, the grace of this gentleman and a vision of 
Sthanudeva compoundly enabled me to be 
free from the evils committed. I am now going 
to that heavenly abode where Siva himself 
lives. The Raja thereafter installed a liriga of 
Mahesvara in Sthanu-tirtha and thus, got 
grand success (siddhi) in his life. The dog was 
also freed from the account of evils and went 
to the abode of Siva. After being free from the 
debts of Pitr, Raja ruled happily, reproduced 
sons and perpetually performed yajna during 
his life-time. He gave in donation the desired 
things to Brahmins and enjoyed luxury 
throughout his life. 


■giff girth 'rtrmf rt 

atfafawt ^gg TFHf fi^g ffr:ii33ii 

After making his friends free from debts 
and satiating the temptations of his queens, he 
throned his son and then went to Kuruksetra. 

gg rrtrsrr mrt vrt gjrfmm 

StlrtolT gj rfmm TrtnrT: WT^II^II 

He observed gross penance, worshipped 
god Sankara, took his last breath voluntarily 
and thus, got supreme position in the heaven. 

^ehiMfePrtfo : wfg urttr 

The man listening to the magnificence of 
this Sthanu-tirtha approaches supreme 
position after coming out from the 
cumbersome net of evils. 

?fctnrtroTTuT rtfrtnfTrtg 




198 


Vdmana Purana 


Chapter 49 

Formation of the Caturmukha-lingas and 
Siva’s eulogy by Brahma 


m<W*j 3cnrr- 



rni jra#n *11 

Markandeya said- O innocent! I am curious 
to listen about the origin of four mouthed 
Brahma and Brahmesvara. 




^nrr: 

Sanatkumara said- O innocent! Listen now 
to the complete detail on Brahma, the god 
bom from the lotus flower- I am going to 
explain it. 

rTteftcTTOe?:! 

wcuifai ^rnftT riii^ii 

Brahma with his birth created immediately 
the movable and immovable organisms. 



Chapter 49 


199 


TftfoTOfT: -gfg 1# <3TOT tRtWI 

dlirfoUH^HV^ I M I rTfTOIT ^eRT intll 

In next turn, a beautiful virgin, having a 
dark complexion analogous to a blue petal 
lotus, thin loins and attractive eyes. 



WTT%Tt5^fT 

Brahma called her for coition. It being an 
evil, Brahma lost his head immediately. 

mforti m: 

He picked up that fallen head and visited 
Sannihatya reservoir, a place capable to 
absolve all evils. 

aft iiRujiuj yg^y:ii\9ii 

snroamra aar 

fsftlUII 

In that sacred place Sthanu surrounded by 
hermits and siddhas, he installed a Siva-liriga 
having four mouths at the north facing bank of 
SarasvatL He then began worship regularly by 
offering Dhupa, fragrance, beautiful gifts and 
chanting Rudra Sutkas. 



WiHeiNMimy ^MdwWilfijd:ll II 

Impressed by the worship so made, god 
Nllalohita Siva himself appeared there. 

UMlMU f?ia ^gT IRpT c^«hlvrtlH5;l 

MU|U| fvBW rTW rtoRTT f|| II 

sr^ilejw- 

TOtttag R^cr TOITOI 

TOTRt II HU 

Brahma saluted Siva and started praying 
him- O Mahadeva! You are the only shelter 
for the past, present and future. I salute you. 
Salute to the nourisher of this entire world and 
you are worshipped daily. 


TO: a *WTOHlfvti l 

Tjgnjf i Rt xt Uchivi^ ii nil 

Salute to the god having pure body and 
who efface the evils of the devotees. O 
preceptor of the movable and immovable 
world! You disclose even the mystery of 
mysteries. 

Tfo a fort: qetiiftfcH i VH i 

ftr cnfa TO cfld cfrdyilch TOts^g ftllttH 

You eradicate the ailments so chronic as 
recovery not possible by the physicians. O 
god you put the hide of Ruru stag on body. 
You are free from the agony. I salute you. 

oaraiTOlfiRt q TOf% TOTTOT:II nil 

O organiser of great wisdom! The Ganges 
water flows with musical tone from your 
matted hair. The people chanting your name 
never fall dump in the world sea. 

TO^ fTOltHrtl l d TO^cfTOFR I 

yia rcrarifona oq Efr ri wrm snumt 

Salute to everlasting god. Salute to the 
nourisher of three-worlds, Sankara, Aprameya 
(Immeasurable) and destroyer of ills. 

aroroffona ■aeforfrora ai 

4 l^y<id tfoa an nn 

Salute to Para (Supreme), Illimitable, dear 
to all creatures, master in yoga, god and the 
remover of all evils. 

to: TOnn% fojjnt fogaf^jara ai 



Salute to god worshipped by Sthanu, 1 
siddha 2 an the people chanting hymns. You 
are first to the world of organisms and you are 
in universal form. 

b)uH^Thn^C| % ihuiT^r^yrfpji i 

ihun^cK^Kiii TOdi'TO TOt TO:II nil 


1. Immovable. 

2. Perfected. 


200 


VSmana PurSpa 


O magnificent as described by the king 
serpent, you hold the Angada of serpent king, 
garland of serpent king and the form of 
BMskara (the Sun). 

9511111 Til? *i<h<:l 

g rt ir^wtr gngf g^isrcn n 

Sankara said to Brahma when he was 
pleased by virtue of worship- "You should not 
weep for the things about which 
preponderance of possibility has existed." 

gn ^ f^TT: i 

<t*<iifa?ifriu4faii ?o\\ 

I had cut-off your head during 
Varahakalpa. 1 It has now been replaced by 
four mouths and it will never destroy. 

arfpRrfgfpr fafift tR «rfg«r:i 

nfd gr m ^Ml^byiyii?^11 

By installing my lingas with devotion in 
this Sannihita Tlrtha, you will escape from all 
evils. 

qfg4> l fa rt gTT vFtlSi jrfTiT: farTI 

i tgt ^raftfagii ? ? n 

flvfalH dMWkcll TTR: fecT: I 

gPSRT tR: tri M^Tt UMIchil: II 9 3 u 

You had inspired me during ancient period 
for the creation of this universe. I had 
undertaken the responsibility. I observed 

prolonged penance like an organism and then 
engrossed in Sannihita reservoir with thoughts 
about creation. You had waited on me for a 
longer period. 

wt tR^Tf grfFR <€TOTI 

gtsggtejf tRT tti w* grmftrii ^*11 

You then concentrated on the creator of all 
creatures in mind. He saw me immersed in 
water and said to you. 

gf^ ^ 3 rsti:i 

rq^qlThgf 3 c(|f*C 1 II 9 Ml 


If nobody other is senior to me, I will do 
creation. You said- "no other person than him 
was there." 

• gaiujlM gRt fgg^T: g*> pf^R i 

This Sthanu is immersed in water and not in 
position to do any act. Do a good for me. He 
created Daksa etc. Prajapatis and all creatures. 

jrarfcgcf ggyro ggfgqgi 

PT: q e ' nra i: $SRIT: W: ggf: 

^\ 9 ii 

sug g ^u 

g g^mM^irrngf 9 c u 

atsiRit g 3 RRt gfggkgi^i 

gw iet gaicuiuri g#ug):ii^n 

vrt^miH g ggift shI^hi 

fgf^dwi: 3T3TT: ggf: gg^&TFRrgii^oii 

Thus, he made him to originate the 
Bhutagrama. O Brahman! The subject of their 
generation, he felt hunger and ran to gobble 
up even Prajapati on account of starring. He 
ran to Pitamaha for giving defence and said- 
"Make provision for the profession of 
subjects. You have provided them food. The 
medicines became food for immovable and 
the weak movable became the food for the 
strongly built creatures, when the subject got 
food they returned to their respective places. 

m ggfift ggf: iftffPfET: iuwhj 
'ijnrm g gl cgfaii 3 
g gfaaaHMwara i: ggggR^gi 
cRts? ciT: iRfi ggr fyf^'di: #7 ^rgrii 3 ^ n 
M^dl grBl dltqmHj 

rTf^nt to! gsg ssRrg iwq;ii 3311 

Then they all began to prosper in a 
mutually loving and cordial atmosphere. The 
created beings attaining prosperity, and you 
the Lord of the Universe being pleased, I 
emerged out of the water and saw the 
progeny, and seeing them, I endowed them 


1. Period of Boar incarnation. 




Chapter 49 


201 


with my own splendour. Then seeing the 
subject, I eradicated Linga and hurled it down 
immediately into the lake, and it stood there 
erect. 

TOT H#tj TOnJjftc# fej?T:l 

TOSfihlc«dti:ll3'kll 

TO# UTO u^ldl 3# p:i 

^ W$ P)d^wiigw)i «qif|r(:ii^mi 

^ ■grl»: TO#: i 

Shekel| MUdl^dM^dHtdiddII 3 ^ II 

Since then the linga became famous as 
Sthanu. A man at a mere vision is absolved 
from all sins and attains emancipation. He 
does not return again to the cycle of birth and 
death. The person residing in his holy place 
with well controlled mind and heart on the 
eighth day of dark fortnight is absolved from 
all evils causing on account of irregularity in 
diet and arbitrary actions. With these words, 
Mahadeva vanished from there. 

cJdcldTO TT^3T TOWId:ll^U 

Brahma purified from sins, worshipped 
Mahadeva and installed lirigas of the god of 
gods in the middle of the reservoir. 

TOST Tpi yPdfgTOj 

fro# wra# to?# 

He first installed Brahmasara collateral to 
Hari and then constructed Brahmasadana in 
this asrama. 

^f^TFt xf ufafScfRII I 
WTO RTTOTOTl# 5 ?kTRII 3 <? II 

Brahma installed the third linga at its east 
and installed the fourth linga on the bank of 
Sarasvatl. 

TJJillfT Wdltu# JTO# TOR# TO 
TO#r fii l gltr# TO# UTTO Rf^ll'ko II 

The people observing fast and seeing these 
holy places of Brahma receive supreme 
position. All these places are capable of 
removing evils. 


f# TOt #: TO$ TOTTO wrosmt 

ft# TTTO TO#T tHtdrTOtdd. TO^II* *11 

TjjnfR fsrfron 3 ^gT i 

fd^rW: TOf: TOT# UTOT ##irk*ll 

The people who merely see the linga 
installed at collateral to Hari in Krtayuga, at 
Brahma's asrama in Treta, at its east in 
Dvapara and on the bank of Sarasvatl in 
Kaliyuga and who worship them, achieve 
supreme position by making them free from 
the net of all evils. 

'totot ufrorg to&jt-. i 

dft TORT omajag^tarll'k? II 

At the time of creation Mahesvara was 
worshipped by the Lord on the northern bank 
of Sarasvatl, popularly known as Caturmukha. 

TT TOTTO -gr# « 4 fe>## :l 

^TOtiditfr^tdTO ^TOTOTO 5 ^:ll'k'kll 

The man saluting him gets absolved from 
all sins originated from Lolasankarya and 
Vaibhandasankarya. 

cT# TOR I# TOT?# TO# TORT^I 

fd^rkl tM 4 #W 4 uUi*ui , <#:ii>fMi 

Similarly, Brahma freed him from the 
Rejasatic temperament originated from 
Varnasarikarya 1 by worshipping Sankara in 
his as'rama at the advent of Dvapara. 

TO: jj TOTO: I 

frojTO: TO#: !#T#TOTOT?rTO#:lU^ll 

The man worshipping there on the 
fourteenth day of the dark fortnight is 
absolved from the evils stuck due to taking the 
food not eatable. 

<T TOT# dfaBWMmf&W: I 

TO«Jl3 TOluRkdl -q# n^FTfroiHII^M 

Brahma got grand success (siddhi) by 
installing Caturmukha at Vasisthasrama when 
there entered the Kaliyuga. 


I. Inter-mixing of castes. 





202 


V&mana Purina 


^ Priori: 

fJRlf% tj$l& rT ■JTlf^r wt ^11*411 

The people who worship Mahadeva by 
observing fast, with reverence and by putting 
strong control on their senses definitely attain 
the supreme position. 

<rei 

<4ecu ^rfit HMet:ir*<?ii 

I have explained the magnificence of 
Sthanu-tirtha to you. The person hearing it is 
absolved from all sins. 





202 


V&mana Purina 


Chapter 50 

Description of Pfthudaka-tirtha 

w *lfeuw <fokr: 

tk kT: gk TTPmFlf:l 

t ir^sk -#rlira)g?ni 3 11 

The god of gods said- the great holy places 
of the world shall be of the name 
“Prthudaka” where you performs the 
meditation. O gods! Thus, the holy place 
Prthudaka is sacrosanct and destroyer of evils 
and fear together. Go at the great holy places 
falling till Sannidhi reservoir is arrived. 

^ I'rfwta# virvi# 

(dyfo TfT fdk: WIT c^PJT uR«ll*ll 

The sacred day when moon, sun and Jupiter 
come in the constellation Mrgasira is called an 
Aksaya Tithi. 

<t fregk Raster m irrat mwti 
ftfnwik ^ «fawr:imi 

O the best gods! Where SarasvatT river 
flows at the east direction go there and do 
worship of your Pitrs by performing sraddha. 


^ TjnftefcH ^T: MW.I 

All gods including Indra went to Prthudaka 
existed in Kuruksetra, the holy place when so 
suggested by Murari. 


rn RWIT gTT: 

ferrecr w&i wqrfkd; ipifw: 
fRit ftfar m&i irar Esi^tswn?r:i 


All gods said to Bfhaspati (Jupiter) after 
taking bath there- "O lord! Enter in this 
Mrgasira constellation and make it a sin 
absolving Tithi holy. The appropriate time has 
come now. 


jrark tfawn T^msfir f^iRiRftii \ 9 11 

craRtrt git wf -grunt tfifw ^:i 

Sun is existed there and moon is also 
entering into it. O preceptor! The divine work 
is in your hands. Please, complete this 
assignment. 

^RkgrRt ikrg ^wi 4 fo# 41 f<<?gii c 11 
nk ^tfsrnts? mi rmt TO i ft k?rr:i 
«n<sgg: grT: rk ktsrft arjppjrrgii 9 ,11 

The dip preceptor Brhaspati replied- "I will 
go if it makes me the regent of the year." All 
gods said- "Very well". He then entered into 
constellation Mrgasira. 

TTTftr *TTI 

wt tftet: fqti t srft5cT:ll ^o|| 

<pt: jfaroj ftrodt £rarq;ii uw 

^rt YIrtr ^ 1 

eft ^TT 

TTPT d^T^qill ^ II 

Purandara happily offered Pinda made of 
cereal used for offering mixed with sesamum 
and. honey on the fifteenth day of dark 
fortnight (amavasya) in constellation Mrgasira 
of the mouth Asadha (July). The ancestors 
then gave their daughter Mena to gods. The 


Chapter 51 


203 




Chapter 51 


203 




204 


Vamana Purina 


Sl^NW- 

qfa ^ c^m 

w$ arnrt , qfa*ifaii ^n 

Brahma said- O evil mind Kutila! As you 
have not given honour to my words, I curse 
you to loss your body and turn in water. 

fsfa ^mr wr -g^i 

etiqlq4l UrllcBimiy %f?Rtl^ll 

O sage! The so cursed daughter of 
Himalaya turned into water and forcibly it 
began to sway Brahmaloka with her. 

di;&<jTWi ^gT 3TPPJ ftRTTO?:l 

Pitamaha put checks on such devastating 
flow of water with the bonds of Rk, Sama, 
Atharva and Yajus. 

•RT qfqadl shliWifa faffaFT37TI 

3UMVm 41 fa^cTT 3121:11 ^11 

O Brahmin! That daughter of mountain 
then began to live within grip of Brahma's 
matted hair and could not take any outer flow. 

m ITT TFTcpft qR TTlftr #TT T^cPJI 
Tit f^falfa dmun? 3T3ntrf?r:n 

The gods took Ragavatl also in the heaven 
and offered her to Brahma. She was told the 
same thing by Brahma. 

TTTSfh TWT rP^f R?rPT:l 

W qyiqq^Thl qf^trCTt tlfasifdll ^11 

She also became angry and said- "I will 
definitely do such a penance as the killer of 
Mahisa will be known after my name. 

dlMiqyivm^^fT TTKTT *Tfasqfal 

^TT cTHTTfll ^ II 

Brahma cursed her also- "O evil doer lady! 
You will become Sandhya as you have 
violated my words which always complied by 
all gods. 

TTTSftr WT -gf^WS tiwiKMIddl M:l 

ydl^Tf $fH<*>iuVi fan? ^sqji ^ ° 11 


O great sage! That daughter of mountain 
Ragavatl became Sandhya and began waiting 
for Krttika Yoga for her joining therewith. 

rPTT n?T gprfa; | ^TT duffa^l 

dWt dHqm i q TTTII ? ^11 

The chaste Mena resisted her third daughter 
Kali from doing penance as she had seen the 
result of her two girls. She therefore addressed 
her as 'Uma'. 

tfacT 1M -dlUlHTTST^ ftf§dl ^TTI 

f? TTT 3FTTR rPTfa^ll ? ? II 

The daughter of Pitrs, the philanthropic and 
affectionate mother Mena gave the same name 
Uma to her youngest daughter. She also went 
to Tapovana (the forest suitable for penance). 

M: TTT TRTTT ^ 

ns wf cprfa^ 3 n 

She then kept in mind Ssulapani Vrsadhvaja 
Rudra and seated on gross penance. 



df cffijTf VPlVRff fenicfall II 

Brahma then said to gods one day- "Go at 
Kali, the daughter of Himalaya and call her 
here. She is observing penance there." 

hm fafadKd*q T »T Vlj»bMR%C( ll ?mi 

Then the god came at that place and saw 
the daughter of Himalaya. They however, 
dazzled of the radiance around her aura and 
could not go near to her. 

TT^f fafcTfajTOT Ml 

srauTUfanMsntn fafa^n nfa%d: 11 ? s n 

Indra including over gods were faded of her 
radiance. They came back and reported 
Brahma that due to excessity of the radiant 
complexion, their efforts met failure. 

m WTSSlcfcf'OT ft fF Viehidrrl RTI 

TfajRTT gjT fafaHTRJ ?TTJT*IT:ll ?V9II 





Chapter 51 


205 


Brahma said- "She will definitely become 
the wife of god Sankara as you all have 
dazzled of her splendour." 

f? W? fa«KNdu:l 

HR® % ft??* TOtlR 6 II 

Hence, O gods! Be worriless and return to 
your respective places. Consider it confirm 
that Mahisa along with Taraka shall be killed 
in battle. 

W’hT ^cBT: ^TT:l 

srnj: wi-A)d fquHnft irat ci fd<i<fid<i:ii ^ 

All gods including Indra became tension 
free and returned to their respective places 
immediately when they heard this declaration 
from Brahma. 

dMW-dl' 

ftcfrif <PRRrTWTr( 3 o || 

Himalaya went at Tapovana with his wife 
Mena and brought Uma at home when the 
penance was over. 

get ftwi±i 4 j 

The great learned Mahadeva also observed 
that fierce fast called Nirasraya (nothing to 
take for survival) and began strolling on the 
great mountains like Meru etc. 

■Q felMcW TTMMM: I 

One he went at the great mountain of 
Himalaya. He stayed for a night when it was 
requested by Himalaya. 

Prflvta frtrf^nr:i 

^ fgm <TO:«iyH<*KU||<(ll 3 3II 

On the next day, the king mountain invited 
Mahadeva and said- "O sovereign god! Live 
here for penance.” 

fuftuu "Rfd xf 

gre Fu i wt ii 3*11 


On request of Himalaya, Siva thought it 
right suggestion. He abandoned nomadic 
movement and began to live in asrama. 

erartsTznsiit ctft ^ctrt ^rf?R: i 

t WHMttdi ^pnii 3 mi 

The most handsome third daughter of 
Himalaya (king of mountains) Kali visited that 
place when Sankara, the lord of gods was 
becoming an Asramite. 

vwHwi' mn firat 

n 3 5 ii 

Siva provided entertainment as possible 
when saw that Satl had come in her rebirth 
and again engrossed with meditation. 

xnoft -HisTlRr: ^ 

That beautiful virgin put her folded hands 
on the feet of Mahadeva along with her girl¬ 
friends (viz. She saluted with keen reverence). 

^ rRT:il^(ill 

Sankara stared at Kali for several minutes, 
bluttered as- "It is not good” and vanished 
immediately with his ganas. 

Hl^iM ^icfcfal Tfe ^TR^Rf^TTI 
ftcR TH? 

The words delivered by Sankara shocked in 
depth Parvatl and she aptly submitted her 
resolution before her father. 

m tig 

stmsRRt yi'cww fonfer: 11*011 

"O father! I will set out for strict penance in 
a dense forest for the cause of pleasing god 
Sankara." 

The father said- "Very well". Lalita 
(Parvatl) then began worship for Siva's 
pleasure at the broad valley of Himalaya when 
so permitted by her father. 




206 


Vamana Purina 


TOT: Wsq4d<t ^T: xrfreRlf f f^l 

yfa<g»*>i4jcd y<rll?<uiHiRd:in£^ll 

Her girl friends also began attending her. 
They supplied woods, kusa, fruits and roots 
etc. for her worship. 

3 >agr ttemT ^rcggfrn *3 n 

Those (girl friends) constructed an icon of 
god Sankara with trident in his hand for 
recreation of Parvati. Parvati appreciated and 
liked their effort and said- "well done". 


fjft gjTlft trefcr t t^-dl ^|:i 



She engrossed with worship to that icon 
and gaze frequently to it. With the passage of 
time, god Sankara pleased on her worship. 


•hhiior srmrat iprifoMli 

d?TlHefldl $4) xf 



He then picked up a stick of Palasa in hand, 
put mekhala of Mufija, sacred thread, 
umbrella, hide of stag on body, kamandalu in 
hand, ash smeared on body and became a 
beggar. He reached at the asrama of Kali 
finally on his visit to all other asramas. 

dy<«lld rt^T Wrt^T: W ^1 
Tpffttrctl TOTTOTRi l|4(MfcW M:IU'3II 
O Narada! Kali and her girl-mates stood up 
in his honour, provided entertainment and 
then asked. 


3TOW- 

diWKIM^d <JT3t tlcfrePT:! 
gR ^ MRjI-dlfy #4 R4^IIU<ill 
Uma said- 0 beggar! Tell me immediately 
the place from where you came. Where is 
your asrama and where will you go now? 

fircgww- 

«n# eiwnwi 
3Midw)4qi*rai «ifautifii 


The beggar said- ”0 virgin on sacred fast! 
My asrama is at Varanasi. I am on pilgrimage. 
I will go at Prthudaka from here. 

faRgini fsifc H&t i fa <er ■gfa&i 

irfsT fiAd w i h>h tfcj f% (n®i=tMRrimoii 

The goddess further enquired- "O great 
Vipra! What will the fruit you gain in 
Prthudaka? What fruits have you already 
obtained as a result of bath in holy places 
visited by you on way to here?" 

foSgWET- 

W T=TR Wf § M«Im 4 cT f?l 
^ 4$ rWII 

cfijfedl# Xf fT 33 T% rf 

febiiRt wi iratreiFri dcfwrqH.il ^ 3 n 

The beggar replied- O thin roin virgin! I 
have first taken bath in Prayaga and in a serial 
to my way here I took bath in Kubjamra, 
Jayanta, CandikesVara, Bandhuvrnda, 
Karkandha, Kanakhala, Sarasvatl, Agnikunda, 
Bhadra, Trivistapa, Konata, Koti-tlrtha and 
Kubjaka. 

celt MNM Tffi|bqifi| 

After conversation with you, my next visit 
will be at Prthudaka. Don’t be angry if I ask 
some questions to you. 

at? <4wra«isscHR yitqmru ^>vn^Ri 

IRRlrRW: fpRRTT^immi 

O thin belly virgin! It is all good for 
Brahmanas if he utilises his youth for penance 
and I am on the same path. 

I4>m 4 stcRft iren) iwTi 

Wf: ^rf?RTT ^ Ttfd'qiR ^IIV^II 

But O delicate virgin! Why are you 
observing such strict penance even at so 
young age? It fills my mind with suspicion. 




Chapter 51 


207 


jraifr ■wluii ttft feRlRtRn 
^rrfiraT: gn^T 

O spinster! O charming virgin! The women 
generally live in close touch of their husbands 
and enjoy the carnal and material pleasures. 

fr q ifiwA ?3 4 m qgll ^^,11 

O daughter of mountain! The creatures 
generally observe penance for attaining 
complexion, noble family and luxury but all 
these are already rested with you. 

dR*M«faqit4dHH*m$l<tl ?WT:I 

dldt^jd) qffa'xil f% <4 grebdyiRuilii v || 

Why has you then put mated hair instead of 
putting ornaments on body? Why has you put 
tree bark on body by setting aside the silk and 
CinSrisuka garments? 

gr^ctT3cnrr- 

dtrcj cnrar ^gr Trdrti 

<h!Wrui ^raracf in f| ^ o n 

Pulastya said- O Narada! Somaprabha, one 
of girl-friends to Parvatl then told the factual 
position for which she was observing the fast. 

Mi4r4f IjjpTI 

<T f^RT ^TrlV<fi^rbfe9Sr(lI ^11 

Somaprabha said- O great Brahmin! Listen 
to the cause for which Parvatl is engaged in 
penance. This Kali, wants to see Siva as her 
husband. 

Mfrwmq i cfcR ffictT t %T: I 

fagw et^R^^u ^ ^ ii 

Pulastya said- The beggar laughed with 
head gestures on listening it and replied. 

fagp*tTET- 

ddlft ?f Ul4(d dlcHPTcj 
^vt y<Tii 


33T MmqchlHrP^ 

Vll4di< Traill ^^11 

The beggar said- "O Parvatl! I ask you the 
name of person so inspired you. How your 
hands delicate as a leaf would join the serpent 
moving hand of Siva? 

Wn §<^HI*<RVIlfdHl 

'^TlR^mffaifd^ ^[:l 

5? ^H I tH ^ tJ mH^fUdl 

Ttfd^lfd il fet^ll ^ll 

You put beautiful garments while Siva put 
tigers’ hide on body. You smear sandal on 
body while Siva smear the ash. Hence, it is 
not matching anyhow to my mind. 

TJcj enfeft farcin urspft Ri§jMsi4h}J 

*TT ar? R# ^ ?T: 4tcJjJuii|i|ch:ii^Mi 

Pulastya said- O great Brahmin! Parvatl 
replied immediately to him- O beggar! Don’t 
say such thing. Sankara is the best among all 
merits. 

f^rat etTSTZracn WTt foWtsfa <3TI 

3IH^dl cTT ^TPWT :ll^^ll 

^Tsfcr tt ^ to! 

ftcii4diud pkRdm :i 

tMT Rp^: uuft w *ju3^?tf?ra^ii^\9ii 

Irrespective of Siva's being fierce or gentle, 
rich or poor, ornamented or without ornament. 
Whatever he is, he will definitely become my 
husband. O Sasiprabha! Prohibit him from 
advancing as his lips indicate that he will 
again say something wrong for Siva. The 
person criticising is not considered so evil¬ 
doer as who listens it. 

mm- 

cR^T 

rfcTfSc^TjTf^J^f ; 11 $ C II 

Pulastya said- With these word, Parvatl 
wished to go anywhere. God Siva in the 




208 


VSrnana Purana 


meantime, abandoned his disguised form and 
appeared there. 

traw fa 5^11 

He said- O beloved! Go back to your 
father's mansion. I will send the great hermits 
to the home of Himavat. 

sreft wrr Mf^wifdii ^ o ii 

This clay icon made by you were in order 
to focus your mind for, Sankara shall gain 
popularity in the world as Bhadresvara. 

^eKHeHHiletf ^TT: 

UftfT"RRcfisr 

The gods, demons, gandharva, yaksa, 
kinnaras (eunuch), serpent and human-beings 
will worship this icon for fulfilment of their 
desires. 

upiran^nfeR ft§: n ? n 

O sage! Parvatl immediately complied with 
the instructions of Siva and went back through 
sky route at Himalaya. 

^Tfrtsfxr ^T?i^3rr far^ni PiRcb^cbrqi 
mWM ^RR ^ ^Rd:IIV9^ll 

The great god Sankara too visited at 
Prthudaka and took bath after seeing up the 
daughter of mountain king. 

UTOJ ^JtcKl n|«R: 

ffic|T *Rf^: WJ: «c||^hi 

■q^TFiPTPTII^'lfll 

The god of gods Mahesvara absolved from 
impurity by virtue of bath in Prthudaka and 
then returned to the great mountain Mandara 
with his Nandi, ganas and carrier (vahana). 

PiRck: W^RItT: SPJTPjl 



The mountain king was exhilarated seeing 
seven hermits, the ganas and Sankara came at 
his abode. He entertained them by offering 
divine fruits, roots, tubers (kanda) and clean 
water. 

sik i mgflut uvf wn ' K<rcn% 3« nfti 3 f 
*R;'fPifw£ivft tot ifchM^ivifjqissrraiim^n 



208 


VSrnana Furana 


Chapter 52 

Prayer of Gods to Himalaya for settlement of 
marriage of Uma with Siva 

m: -HMfjld l #1T M>fd* TF ngcf l 

*rwrc m «itT:n *11 

Pulastya said- Rudra pleased on getting 
such entertainment from the mountain king 
and he then remembered all hermits including 
Arundhatl. 

t U^dKj W: ?'raftu| M^IrMHIl 

On so summoned by Sankara, those hermits 
came at the great mountain Mandara where 
beautiful caves were existing. 



^ryi-qifaM^dlfad ^ERW^II 3 II 

Mahadeva, the killer of Tripura monster, 
stood up in their honour, saluted and then 
said. 

TTcfo&F: wrgr &t:\ 

fdbiq-Rlsn ^TTcft ^ToRtt WIft:imi 

This best mountain is graced, appreciated 
by gods and adorable but now with your lotus 
feet here, it has been absolved of all sins. 

■mterai M ^ ^i 

f?irn$ TRrau% ^ ^gfaiimi 

Please, be seated on the lotus colour, 

smooth and soft boulders of this huge, 

attractive, plain and beautiful ridge. 



Chapter 52 


209 


35 RT- 

TtM^rU ^RTTgf^ll^ll 

Pulastya said- the hermits seated on ridge 
with Arundhatl when so suggested by god 
Sankara. 

N * 


a raffo r fw s! fw: wrftct:iL9Ii 

When the hermits so seated comfortably, 
the pioneer gana Nandi stood up after offering 
arghya etc. to them. 

%t wti 


Siva then most humbly said illustrious, 
benevolent and religion abiding words. 

*R5JF3T ^ 55 ^ till <? 11 

fsraT ITT ^T<*|CRi:| 

wl ^it yr fern mi 

Sankara said- “Listen, O Kasyapa! O Atri! 
O Vasistha! O Vis'vamitra! O Gautama! O 
Bharadvaja! O Angira!” You all know, Satl, 
the daughter of Daksa was my beloved during 
ancient period. She abandoned her life by 
practising profound and abstract 
contemplation in the past. 

■mss ijet: *tg%di '^Htra’gdi otti 

tit TT^sifa iiroiirfi %mrnn:ii uh 

She has bom as daughter of Himalaya now. 
O great Dvijas! I therefore, request you all to 
ask her hand for me from Himalaya. 


3jo mmid WW 

Pulastya said- "On these words, the seven 
hermits said- ’Very good’ and visited at 
Himalaya with 'Orh Namah Sarikaraya' on 


% gryluii 1 # spfcn i fgg: n ^ n 

Siva then instructed Arundhatl! O beautiful 
lady! Accompany them to Himalaya as the 
women only know the feminine maters better 
than the men. 

S^dgrRl Hk>MK rcRWdtl 

5 <^ch^i 'dniM yfrHI TI?II ?VII 

Arundhatl, the most popular chest woman 
in this world, chanted "salute to Rudra" and 
accompanied with her husband. 


-gTgftfirail^ll 

They all saw the city of Himalaya 
analogous to the heaven from one of its 
ridges. It was covered by the medicinal plants 
grown everywhere. 


•g^miRRuoitj): u’jyttHRd q#:ii^i 


The wives of Himalaya, Sunabha etc. stable 
mountains, Gandharvas, Kinnaras, Yaksas and 
other gave them due entertainment and they 
entered finally in the golden shade palace of 
Himalaya. 

HIT: fl^ldlHWMTlI 

Tnumar n?Tsrt :^«ranTaii<tii \6 n 

Then the high-souled ones who had shaken 
off their sins by penance, reaching the 
principal gate had to stop at the gate for 
enquiry of the gate-keeper. 

«rrw4 gri TRRFm Ritfii ^ n 

The door-keeper Gandhamadana mountain 
with a huge log of Padmaraga immediately 
came there. 




^PJII ?o| 





210 


Vamana Pur&na 


The hermits said- "Give message to the 
king mountain that we have come with 
important matter to discuss." 

mhiiM ^ ^T3TTT^ $d<MlSfs;R<<|d:ll ? ^11 

Complying with their message, 
Gandhamadana went to Himalaya, surrounded 
by several mountains. 

ftMUUrl STRUTT ^Sf f*lfT:l 

He knelt down on the ground, placed both 
hands near mouth, putting the stick in the 
armpit replied as follows : 

Wll? 3clTC- 

3TTHT vWm dd l ®H :l 

sftfWrTT: ch i Hiu i ^ Wt qyRM T?T M T:ll?3ll 

Gandhamadana said- "O king mountain! 
Some hermits have come with some important 
mater to discuss with you and they are stood 
at the gate waiting to see you. 


IT:Wdl<*4 «MI*u4 


Pulastya said- Himalaya stood up, pick-up 
arghya in hands and approached himself at the 
gate. 

dHr4w4Rdl TTOPTRH 1 


He gave arghya, pay homage, brought them 
in assembly and said when they seated 
comfortably. 


3TOjgfS: THrPTI 

3Uld<*4MRlfM W Me^ PT MH 


Himalaya said- "How this sudden visit have 
you taken today as your arrival here is beyond 
imagination and unexpected." 

sramjfr «r=4rsfw vW'iwa wtt:i 

Mmf3TTH.ll T*3U 


atlffTOMjfTnj p g frd ' 3-dl P&4ldm :l 

M^IA RT tM MK4cld ^TTIRdll 

O great hermits! I am graced today and for 
my real position as king mountain. As you 
have purified my palace by your sight, feet 
and by contact of your great soul like a bath in 
Sarasvata holy place; my body is purified 
today. 

'McffiT f4jTT: $d<JU<JJ!j MIMIdHJ 

■srtPrt ft % h? <? 11 

O Brahmins! I am slave to you all. I have 
got the fruit for noble deeds today. Please, 
order me what should I do for you all. 

TT^Rtst TTM 

fagRtefTM frepTT jp e na i a T fl d^ m n n^ii 

O hermits! I am mere servant to you with 
wife, sons, grandsons and all servants. Hence, 
please, order me. 

Mdtcq <jcun- 

V i HfMdt) : Wl: Mf¥ldsldl:l 

3^T%TTT tpg <*>|4 m^I } 911 

Pulastya said- The hermits said Angira, the 
renowned sage- "Please, tell the purpose of 
our arrival here to Himalaya." 

y^cTW RlRtM dM^TI:!! 

Angira so requested by all Rsis with 
Kasyapa etc. spoke the most excellent words 
to the king of mountains Himalaya. 

WtrTT ct)|^Ul ^ 

m ^ 3 II 

Angira said- 0 king of mountains! Listen to 
the purpose of our arrival at your home with 
Arundhatl. 

4tSTTf MfTcMT MdfcMI 

W^: V l 4ftet^4l <jMe< | ^ ;||^^l| 

sfojcT^Kp 1^4 3^:1 

wftw ck< 44» f?i4 Tsmj , m4 sthiismii 



Chapter 52 


211 


gfggir MeSviH ■'rfwqj 

ggttairfggT: w^rHcbivi fgftsmi^n 


O king mountain! The great soul, universal 
soul, destroyer of Daksa's yajna, Sula holder, 
Sarva, three eyed, bull rider, Jlmutaketu, 
enemy killer, consumer to yajna, god Sankara 
known by a few people as Siva, Sthanu, 
Bhava, Hara, Bhlma, Ugra, Mahesana, 
Mahadeva and Pasupati has sent us to you. 


^g gr gn# 


Your most beautiful daughter Kali is 
wished as bride by Deves'a (Sankara). Please, 
give your consent. 


g xrg ggfr f| iw g*g ggt 

I fiM l IWi R liMTg T M I Hltd Rl RmH II 3 6 II 


O great mountain! Only the father is graced 
whose daughter gets a man bom in noble 
family, rich in earning and of good 
complexion as her husband. 

gjeRTt nftrnnzn ftn ggfgm:i 

ttar wr fog g<T: jfo>: fog 


O mountain! As Hara is considered the 
father of all creatures, this goddess is the 
mother of this movable and immovable world. 


pm tfgrc JturiRj -pr ggi 

gpsra mi giffo 

May all gods salute your daughter after 
Sankara. Put your foot with ash on the head of 
your enemies. 

g i kid rft gg ?igf gfr grar gwtti 
gf: g^riFTRTT fg ggfog ggii^n 

We are donee, Sankara is bridegroom, you 
are donor and Uma, the mother of entire world 
is bride. Do as do deem fit. 


3^TcT- 

?Wpg wot g-.#ggynidiiitt*ii 

Pulastya said- Kali bowed her head down 
when she heard the plea of Arigira. She 


suddenly gleamed with joy but on next 
moment became sad again. 

cRT: 3fT? fo<T JHSJMItHHJ 

gg? yVnnum-sg ugfogj^Ri ii^ii 

The king mountain ordered 
Gandhamadana- "Go and invite here all 
mountains. 11 


m: vfividt: ^vrr 

Gandhamadana (the mountain) moved to 
the places of other mountains are brought 
there all of them including Meru etc. 







All these mountains came immediately 
calculating any urgency of the matter. They 
seated with surprise on the gold made chairs. 


sggt irirgjzgj Ttggf 

gRMigr grfo ggsTgg:ii*5ii 


yfom-f gggrpj ^^jfTsfg *|fggfi 

rRJT 

fg^g?j g^g^g mRuH i s ar 5^:1 

mitfCII 


grf wgr Rrwis^ 
dulggi: wgf % uFuimn 

The prominent mountains like Udaya, 
Hemakuta, Ramayak, Mandara, Uddalaka, 
Varuna, Varaha, Garudasana, Suktiman, 
Vegasanu, Drdasrriga, Srhgavan, Citrakflta, 
Trikuta, Mandaracala, Vindhya, Malaya, 
Pariyatra, Durdara, Kailasa, Mahendra, 
Nisadha, Ahjana and other small mountains 
saluted hermits and took their place in the 
assembly. 


ggf Pulyi: tgi gigf ifomgdgis g:i 

ggngsg g^giuilr gg grfgghmoii 

The king mountain then called his wife 
Mena. “Come, blessed lady, together with 
your son.” 



212 


V3mana Purana 


*r wi® rrcferati 

ta% *TpT rRT:IIH^II 

She then bowed her head before the 
hermits, saw for permission from courtiers 
and took seat with her son. 

<KTtS% TT^rsfcr ^1 

O Narada! When all mountains seated 
comfortably, Himalaya sought their 
permission and said- 

f*r gtnn *nfadR: pt xnri 

■qlwta f diii^ti ehm^n 

Himavan said- these noble soul seven 
hermits are begging hand of my daughter for 
god Sankara. I have to put this only matter 
before you all. 

3S1T Vtt jTTcRTr fm Ttl 
ptwifu 

You all are my sanguine and siblings. 
Please, forward your well thought 
submissions. I will not offer my daughter in 
violation to your opinion. Hence, please, give 
your valuable suggestion on the matter. 

f fHclfoH pJT MUT: 

~*ta crata fwt: ^gra%^immi 

Pulastya said : Listening to the words of 
Himavata, Meru and all other great mountains 
suggested happily. 

^nftfflRST »}*»4l *R:| 

qtaui Vbr <*Mld ^iimdisfiptar f| ^rim^ii 

When Saptarsis are begging Kali for 
Sankara, the killer of Tripura monster, there 
should be no delay in saying O.K. we request 
you king to give the hand of your daughter in 
the hand of Sankara. We give our consent to 
see Sankara as son-in-law. 

|rpTTim\3ll 


WR*TT pirffHI pt intTf *lfemfd l 

v tiro; rrani q t n 

Mena said to her husband- O king 
mountain! Listen to me. The gods had offered 
me to you by paying homage to ancestors with 
a purpose that my daughters son will take 
birth from Sankara and he shall kill the demon 
king Mahisa and Taraka. 

itW iflrB: #pgt: pT^I 

stara gfa ^rrsfrr yrata ta ^ 153 ^ 11^11 

When so suggested by Mena and 
mountains, Himavan said to his daughter- O 
daughter! I have given you this day to 
Sankara. 


jpftpra- sw pt rlMtSTRI: I 
wi er-.n $ o n 


He said to hermits- O austere sages! My 
daughter and now Sankara's bride humbly 
salutes you all. 


griHtafRRtar : i 

H'jjmMI qmyiHt '6'HIMlR^: ^J$:ii^ll 

Arundhati picked up Kali in her lap and 
effaced her hesitation with chanting the noble 
names of Sankara. 


cTcT: f^WTSI 

^ psr ^ ? ii 

»lfn««(rl XT rtataRt ptlf II 

Saptarsis then said- O king mountain! 
Listen to now the auspicious day matching 
with the quality of Jamata. On the third day 
from today, the moon will join the 
constellation Uttaraphalguni. It is called 
"Maitra" ceremony. 

rreri feta ?rt: wtarfa twwji 

rra pn eta ^reppipitfaii s*ii 

God Sankara will accept the hand of your 
daughter with Vedic procedure on that day. 
Now, we ask your permission to return from 
here. 




Chapter 53 


213 


cffi: fefsRT ^J$:l 

fwfcnura ^rn^^yrai^u^mi 

After worshipping them, the king mountain 
then bade farewell to those hermits by 
offering tasty fruits and roots. 





wms tHRp'lPl ^raR^II^II 

yuiuib^viw gf-.i 

Hter uhcu<hhu^ii 


They came at Mandaragiri through sky 
route, saluted Sankara and said- "You are 
bridegroom and Girija is your bride from now. 
The creatures of three worlds including 
Brahma will see Ghanavahana (Siva). 

<Ttfr ri&SR: tfhtt 

fafym attend "Rri 

Sankara then happily provided 
entertainment and honour in orderly manner to 
Saptarsis including Arundhatl. 

tRT: *ptj: -gntni -er nnra h 

They went to invited all gods after getting 
worship from Siva so decent. Brahma, Visnu, 
Indra and sun etc. gods to came to see Siva. 


rftTtS'SteT 


■^TRR nP(yy<siisj Traf- 

% eRT I? ftMuuil:ii^4il 


0 great sage! Having visited there, they all 
saluted Siva and entered into the home. Siva 
summoned Nandi etc. ganas. They came, 
saluted and then seated there. 


spTf ffrtfar: 

■m 

ytijjMH i s gr cHm faqfii *<? n 

Sankara surrounded by gods and ganas with 
his opened matted hair was seen as banyan 


tree grown between the Sarjja and Kadamba 
trees in the forest. 

jftAfacUig f^'4ilVw4l5Kn^:ll ^’RII 



Chapter 53 


213 




214 


Vamana Purina 


Sankara with skull, gorocana tilaka on 
forehead, tiger’s hide on body, ear-ring of 
serpent blue (black) like bee, bangle of 
serpents gem, garland, keyura and nupura and 
long ascending matted hair then rode on bull. 

dWPJdl T MT: Tt: •ETlf^T I 

His ganas were marching ahead on their 
respective carriages (v ah ana) with Agni as 
their leader and other gods followed him. 

^hhs\<s: W '5Pn^ : T:l 

On both collateral’s of Siva, there were 
Visnu on eagle and Brahma on swan. 

WITTO font FEETT F? *o || 

Indra, the thousand eyed god rode on 
elephant and held a wide umbrella of white 
cloth. 

*npT irfert ^st stiH^H^-Hit^i 

&T FJH FfWTT q^ll **ll 

Yamuna, the best river rode on tortoise and 
began to walk with white fan (camvara) in her 
hand. 

^H gS ^PfTF WtST5R3rPtH,l 

UMl FJTR53T W^ll *? II 

The holiest river Sarasvatl too rode on 
elephant with fan (camvara) analogous to 
Hamsa, Kunda and Indu. 

WFJ? VfRTH tjptpfr <fimmf< F.II *3 II 

The six seasons began to walk with 
procession with five-coloured fragrant 
flowers. 

MTf fr lHdPw 

ShfrUHHKW Efqft rTsT ^T^:ll Vi 

Prthudaka rode on elephant intoxicant as 
Airavata and began walking with smearing 
items (anulepana). 


gi^R®r firm: 1 1 11 

Gandharvas including Tumbaru moved 
with singing melodious songs and Kinnara 
with plying on musical instruments. They 
were at the back side of Siva. 

TOcrf ^F VJHMl(UHH.II ^ II 

The nymphs moved dancing and sages and 
Gandharva moved with chanting psalms on 
Sulapani Trilocana. 

WT c tiicvh ^iuif ^ ^:l 

Fteit crgqfan *\9ii 

T IHMfefrWH FC i l H Pj fiW TI 

xRjf^firar *6ii 

O great sages! Thus, eleven crore Rudras, 
twelve crore Adityas, eight crore Vasus, Sixty 
seven crore ganas and twenty four crore 
Udhrvareta hermit took departure from there. 


3Tq'<£fidlfe Wife 

fcicu^lq ^11 


Yaksa, Kinnara and monsters were in 
uncountable groups and all were moved 
impatiently for the marriage of Siva. They 
were following god Sankara. 


rTrT: 



f^TWT: ^iRPT:IRo|| 


The god of gods reached on Himalaya 
within second. The mountains rode on 
elephants had surrounded him from four sides. 


rRt qqm KFratfenfe: ^ r cKiR ro ^ i 

#TT: FJly<lFH 'qf^TlSq^ll * *11 

God Sankara saluted the king mountain and 
other mountains saluted Siva. He was filled 
with you. 

m fa%F <jH^cH :l 

qf^rr ^ ^ u 

God Sankara on bull entered in the grand 
palace of king mountain with gods and 
counsellors following Nandi the guide. 



Chapter 53 


215 


ftSf «b4 MRcMmU ^’Rieeii’jciFHci'lJI ^ ^ | 


The women living in city left their 
respective works and engrossed in seeing 
Jlmutaketu Sankara when the heard 
commotion of his arrival. 


■RMo&HH ilKId dRtf&q Vlfa*ftl 

A woman with half made garland in one 
hand and scattered hair on other, rushed 
towards Sankara. 


ft amwia Tii 3 mi 

Another woman was smearing mahavara on 
her feet but when she heard the commotion, 
forgot that she had smeared mahavara on a 
single foot. 

ni^Hi yicilrtii^ii 

One more woman rushed towards Siva with 
Anjana on a eye and the pouch and splint for 
other eye. 

3RTT TTRR gnt: 

frMrlcIHWdRI ^V^MR-M IIR^II 

In a passion to see Sankara, another woman 
had forgotten that she was changing apparels. 
She rushed naked with clothes on her hand. 


^-diilddu-dMl^lM *u*rHueiui I 
aifr^I W WIT Td 

On thin loin virgin with heavy breasts felt 
uneasiness due to mature youth while running 
and began to condemn her youth for such 
disturbance in seeing Sankara. 

ggir tff viHKSfluri ft: I 

^FTR tpWTCWl f^T ^mPhMJI ? II 

Sankara on bull thus, entered in the divine 
palace of his father-in-law by arousing 
passions in the heart of the women living in 
that city. 


cFT: JlfeE ITCPTtejsr ?T»j 
tTUT 5SJ<hfiq4)l<4l- 

Thj:II ^ o n 

The women present in the palace said king 
mountain that the penance has been rightly 
observed as Sankara is indeed, a great god. 

"ft Tjq ^IfjtRftdi cfid 
oi^hih: 

55^: {JJFift ^lfeqT?rairlf 

«RTf^?T ftRigftll^ll 

This Sankara had once set in fire Kandarpa 
(god of sex). He is Kratuksayl, Dak$a 
destroyer, Bhagaksi hanta, Suladhara and 
Pinakl. 


W qq: TRTt VXHMIOI 









O Sankara, the holder of trident, the wearer 
of the tiger’s skin, the subduer of Kala, the 
god of death, the wearer of the necklace and 
Kundala of great serpents, lover of Parvatl! 
“Frequent salute to you.” 


4.4-41: ft^UfjS^ddMdl «IKW44)MfriH:l 
31 7 ^^^ S MPddUHm faTOpn xIl-fET 

MjJtHI<£ili gd 9 ?q^diqibTl^Pa t^ll 

So propitiated and shadowed by umbrella 
held by Indra, adorable to Siddhas and 
Yaksas, with the bracelet of a snake, ash- 
smeared body, with Brahma delighted at heart 
before him, followed by Visnu, Siva went at 
the marital altar where sacred fire was blazing. 


'JR: cwrdl: ^Hici^ull 
^JTgiRt Ril'd: ^jiiRRii 

STdt cdi^lwn d*^ii(dcii^fg<*i:ii 




216 


Vamana Purina 


The citizen and inhabitants of palace were 
busy with making-up Kali, giving proper 
entertainment to gods when Siva visited there 
with his attendants and Sap tar sis. The 
gentlemen usually keep them busy with 
serving the guests so came. 

wqw * cjcft fnfWi f^nrr 

Wi uitete ^ 

tit 

The women decorated Parvati with white 
silk garments and her brother SunSbha took 
her to Sankara for marital rituals to be 
performed. 

ferai: tjtt: ?ichT^51cTH^i 
Tii fj^n^n 

The gods seated in gold studded palace 
began to see the marital rituals of Sankara and 
Parvati. Mahadeva too seated at the sacred 
place with thin body Parvati. 

m jRter feforr: Trartfcraw ctiRun 

iraiPT 5 <RlRd-l<u sFlUltf dcflSW^ 

tesn^ fTr^ll 

In a circled land duly decorated by beautiful 
flowers, Sankara and Parvati sprinkled water 
and fragrant scents on each other. They hit 
each other by Muktadama and then made the 
earth red by pouring vermilion. 

Tj; 4 iBtei IT: TPT *1 frtfwtPTTI 

3IR^I^nht Pfert ^Pfll 3<SII 

Thus, Sankara with the daughter of 
Himalaya came at the south altar surrounded 
by Rsis when such playing was over. 

3ME PI W ^jfo:l 

Then Himavan came there with white 
madhuparka. He had put Pavitrl and white 
garments on body. 


R'ynWddl 

PH^iar ^[dyis^Hl^u-fiuoii 

Sankara was looking at east direction while 
seated and the king mountain took seat 
properly facing Saptarsls. 

4JUl4)dW TTcfel feft:l 

trrara <*eft 

The mountain (Himalaya) with folded 
hands spoke words leading to virtue and merit 
to Sankara- 

fePTFjcrra- 

d>iwl 

RifJ i mfli itf&i srateM «wM»tm ii , *?ii 

Himavan said- O god! Please, accept the 
grand daughter of Pulahagraja, Pitara's 
daughter's daughter and my daughter being so 
given to you. 

yr-iTnl dctnd- 

ith i^r 

urara; irate? «pra^n5^fera;ii'«3ii 

Pulastya said- "With these words the king 
mountain joined the hand of Parvati with that 
of Sankara and pronounced loudly- O god! 
Accept her." 

I>T 

i *rsfer prar ^ firaT n^te 

* prater grsftr ^ gFrarai:i 

f^rmtsi fefefpTTit 

TJrTT Tdte?lfe dc|lR.Tr3ni'#'#lt 

Sankara said- O king mountain! I am 
without father, mother, coparceners or 
siblings. I live on the peak of a mountain 
lonely. I accept your daughter. 

gjt dAuiiR^mRd,id i:i 

tit ■ytet: 

xrrt gi Tjr$ir#Mi 



Chapter 53 


217 





218 


Vamana Purina 


tfiTT fqciu? ehi^«h ?T:l 

}it HfPraT Tift JWl^r grefelW:II $ OII 

Sankara went Kautukagara (isolated place) 
when marriage was fully solemnised. He 
enjoyed courtship with Parvatl at night and 
got up early in the next morning. 

fl'frsH’pflr -HHcnui tpj: 

^cf: 'SPT fg:i 

■p vilyyiMdimi $ *11 

Sankara was happy to receive Parvatl as his 
bride and came back at Mandaracala 
immediately when king mountain had duly 
entertained him with all gods and Bhutaganas. 

<PT: fTPi; 

«m«t lifsi 4naffcTHid^l 
'Pf^TT pfty- 

II ^ 9 ll 

Astamurti Sankara then honoured and 
provided entertainment to Brahma, Visnu, 
Indra etc. gods, saluted them and bade 
farewell. He then began to live on Mandara 
mountain with his Bhutaganas. 

<fUUdcii^ ^ttu fytt4ji?wnl5GTPr:im^ii 


218 


Vamana Purina 


Chapter 54 

Birth of Ga^es'a 


Mtfrrft crr;^: fer^-g^i 



Pulastya said- O sage! Once Sankara said 
Visvakarma while living on the Mandara 
mountain happily- "construct a house for me." 

drteJcfcK *Tef 

m$\A ft^nrsTHJl^H 

He constructed a house as long as sixty four 
yojana, marked with Svastika and gold-work 
severally. 


ipjFjTTHRR 

The gates were built by ivory and decorated 
by decent pearl studded tapestry. The stairs 
were made of pure sphatika studded with 
Vaiduryamani. 

WB# ^phi 

That huge house with seven spacious rooms 
was all facilitating. The god of gods then 
performed the household yajna there. 

<T i^Mld ttufa^lld 7*T?!fT:l 

<wt 3n?^s«niF3^ii ^ ii 

God Sankara followed the couple-life and 
kept himself busy in merriment's. O sage! A 
prolong period passed to such routine of god 
Sankara. 

w: w ^idifa:i 

m: cbivt^Thi ^ f?n ^ii 

One day while passing the house-hold life 
peacefully, god Sankara marked at Girija by 
addressing her as Kali. 

UlM d|cHWd4)<U 

fog UT^HI eRtfl 

ctrar sriVgfd gi^rcpcfinan 

ctl«Htld«hl eKRlfatMflPd 

^ip: <M<JlPll 

^ dlf^PJsId % uferft 'JR- 

^?rrpf 

7- Parvat! filled with anger and said- "A 
forest cut-off by axe and penetrated by arrow 
again can flourish with greenery but the injury 
inflicted by speech is never recovered. The 
people so penetrated by harsh words do 

wailing day and night. Hence, harsh words 
should not be inflicted by conscious people on 
others. You have infringed that religion today. 

dWKJjMlfM dM'WytpJ-dMHJ 

cRT -qftpzt W ddrtlfd ^ofall 9 . II 



Chapter 54 


219 


Hence, O Mahadeva! I am going to observe 
the supreme penance. I will do effort so 
decent that you will never again address me as 
Kali. 

OTTO rt 

3q*!IflT fflflitflTflTOfl ?ll n 

With these words Parvati saluted god 
Sankara, asked his permission and moved 
through the sky route. 

flijcflcU fl iftfl f^Mlf^lUK ftraflj 
Jra<^r fmm fflfftr aotii wi 

She went at the ridge of Himadri appearing 
as if it made Brahma pointed to skilful cutting. 

flfllwaW flwrc ^rart a fflflfli mi 

flfl# a xbjvalfimiGifliHii nn 

On descending from sky at mountain, she 
remembered Jaya, Vijaya, MahapunyS, 
JayantI and AparSjita. 

AT: tftpT: warnj: flflflff Sfj f? ^flflT:i 
Sl^ldlWII flfflft ^p7T:ii^n 

All these goddesses just then came to see 
Kail. All these began to serve her. 

flflwtfit flisfett iwdiar 

Wflfllfl fl I&T cfllflt T#ll 

When Parvati seated on penance, a tiger 
having sharp teeth and nails came there from a 
adjacent forest. 

fl^T im d^KIWlfa ^ ’All 

He thought to pounce and eat flesh of 
Parvati when she will fall because she was 
stood on her single foot. 

fd-d^et d-d^Pyifflifyfl: i 
fl^flflHflj flflflttfl^fSflflTflflll ^ II 

That tiger stared at the face of Parvati with 
an imagination that soon or after, she will fall 
from mountain and he will then satiate his 
hunger. 

flirt eniyrfi TjuRrt in>Fn: a?h,i 

d oli d ur-flflts wn i wt ii 


Then the goddess did penance as long as 
the period of one hundred years. She was 
chanting Brahma mantra. Brahma, the master 
of three-worlds then appeared there. 

fi|dl*n>iddVe||x| yjdliRfl TIRJrtl 

atot gdvraisftr m ^ flflfmdflji u n 

Brahma said to goddess- O Sanatanl! I am 
glad to see you. You are absolved of sins now. 
Ask whatever pleases you. 

atAtaiA flfl: flUcft MTCTCfl dtMHf^l 
flfl flfllf ATC^ JlUdn^AMUfll W II 

Kali replied- O lotus bom! Please, grace on 
this tiger. It will really be the more cause for 
my pleasure. 

flfl: sn^Tgt WT oyiywi«gdd)4ui:i 

uiumrd fsrtft a qf^fli^n ^ o n 

Brahma bestowed that tiger the leadership 
of ganas, devotion for Sankara, religion 
abiding and unconquered. 

flt Hnvrra fvicicKi^myiycJldj 

^flfhfl enmoii'iii Art flflifiyvfcn ^ 


He said to Parvati after blessing the tiger- O 
Ambika! Ask anything with balanced mind 
and heart. I will bestow you with that thing. 

flflt ar fbfrffli w M fqflrni^i 

AT: Mdiddi TTgT flflf fljflfl^rtfl^ll ^|| 


Parvati said to Brahma! O Brahmin! I want 
to see my complexion as fair as the gold. 


■ycHxu flflt fliflT m4dl ATflflflfl: 


Brahma blessed by saying- "May it be as 
desired." He then returned to his abode. The 
dark complexion of Parvati too turned into a 
complexion like ovule of lotus. 


flFfl^ flityira fl^TflT flfl: fljpfliflflt -g^i 
flTfl^cfl TtfflflflT? ^tfltt^l 

fltfllfl fflfflflt ctflt flTflfl wralit ATflfl:IR'*ll 


0 sage! KatyayanI originated from that 
dark complexion. The thousand eyed Indra 



220 


VSmana PurSna 


received daksind from her. He requested 
PSrvatl- 

Indra said- "Please, give her to me. May 
this KausikI be my sister from today. As she 
has originated from your complexion, it is 
KausikI and I myself is Kausika also. 

wi JtKiRfd 

HT W cTII^II 

King of gods, Indra took KausikI at 
Vindhyacala when Parvatl stated- "I have 
given." 

HW tcfc£)eti4 '"Tgra^l 

fHWRT Tssrar ^ faww i Ri^ ii ^vsn 

Indra said to KaugikI at Vindhya! O mighty 
goddess! Live here. The gods will worship 
you and you will be popularly known as 
Vindhyavasinl. 

H3T1W STOFPfl 

35ReTF W%MPTO(IR<JII 

He thus, settled the goddess there, offered a 
lion as carrier (vahana) and wished- "May! 
You be killer to the enemies of gods." He then 
returned to the heaven. 

smsftr 1rimi g^r *ri 

5nn^T W f^aRfT ^ll^^ll. 

wsft ^ o n 

O sage, being blessed with the boon, 
reaching Mandara again and bowing down to 
Mahesvara, Uma remained there modestly. O 
sage! Sriman (majestic), imperishable 
(Impersihable), Amaraguru (master of the 
gods) then remained immersed in sensual 
enjoyment with Parvatl for one thousand 
years. 

^TPHT: W *WMPT*HII 3<!ll 


This existing of god Rudra in Mahamoha 
made all creatures in three-worlds arbitrary 
and autocrat. They began to be corrupt. All 
the seven seas excited and the gods 
threatened. 

fRT: fTT *T{&ui 'UrTT: I 

siuh4)^«^viw 3 ? ii 

The gods then visited at abode of Brahma 
with Indra. They saluted Brahma and asked- 
"Why has this entire world so excited?" 

dljd'M Sfcft TT fw:l 

TRteFI 

He replied- "It means Mahadeva is 
definitely existed in Mahamohanaka. These 
lokas are excited as an impact of his being in 
Mahamohanka. 

3TFTS? Wd 7 rcg PTt 

With these words, he observed silence. The 
gods then said to Indra. O 3akra! Unless 
Mahamohanaka is over we should move. 

TFRlft ZT: I 

XR^5^ftsqfdll^qil 

The child bom on the salvation of affection, 
shall be immortal and snatch the position of 
Indra definitely. 

ddh«nnni creRi^fa^r «MuifaH: i 

The desecration on account of so said by 
gods and knowledge on account of fear was 
lost in Indra as something otherwise was 
wished by almighty. 

rfiT: gf|RI W 

^snTTRT »K<PlR ^&VWMII^V9II 

The thousand eyed Indra then went at the 
mountain Mandara with fire god and others. 
They seated on its peak. 

3n?RKT: TTcft 




Chapter 54 


221 


They however, could not enter into the 
house of Mahadeva. After a long run 
deliberation, they first sent fire there. 

IT -gr&gt ^JT sft *f HpRH) 

^ t f?IRT W 'nrT:ll ^ ^ 11 

The god fire went there, saw Nandi at the 
gate, thought it impossible to enter and 
worried. 

PlMilcTOTII Xo|| 

As he was worrying, he saw a huge row of 
swans coming out from the house of Sambhu. 

arrnftmr twrt pr^R-.i 

«f4)Rwi Mt$TR 

Considering it a good option, the fire 
disguised as swan, defrauded the gate-keeper 
and thus, entered in the house of Mahadeva. 

3ff^T g^#T:l 

in? Jfpsr ’’Toflt irfr Iwt ftaii**ii 

The micro body fire reached near the head 
of Mahadeva, laughed there and said in 
serious tone- "gods are stood at the gate." 

wstarra Rft: 

fdidkd.l-d'lsRui^Jdf gflfTTTTf qR^IU^II 

O Narada! Mahadeva heard these words 
and got up immediately. He left Parvatl aside 
and came out through corridor with fire. 

folHSKR l y(^dMH«l:l 

^3^?rf?nTra^r:n'«'«n 

Seeing Sankara came out from the room 
moon, sun and fire including Indra etc. 
became happy and in honour to Siva, they all 
put their head on the ground. 

<RT: Staff TJTRT? cRKf *l*faiy Tfl 

M I HWreMW f eft 5P&S5 

Then god Mahadeva said to gods- "Please, 
tell me the work. I will give you all as per 
desire. 


jpftsfrr ^Rt sr 


The gods said- O Isvara! If you are pleased 
and wish to render the gods their desired, 
please, give up this Mahamaithuna (great 
courtship) immediately. 




Tta TtafrRt W STT^SITTTtTPT: I 


The gods said- O great gods! Be it as you 
desired. I give up the attachment. Any gods 
among you should entertain this semen within 
him. 


grTpSf SHfTcf 
fRpKT: ?nffT ^cfT: 

w: f^pra>T 3^11^ dii 

Pulastya said- Moon, sun etc. gods 
including Indra because very said like an 
elephant trapped in marshy land when they 
heard Sankara. 

TTtarTJ jprnfTtS«tr?T 

stara~pr rRnta naW i ulM Vrami* * u 

The fire went to Sankara when he saw the 
gods so sad and said- O Sankara ejaculate 
please. I will hold it with me. 

Tfift Wfrafcff : Ttfcdftq fI 

t fi|*ITffld:imo|| 

God Siva then released the semen which 
had trickled down, as if a thirsty man 
sometimes sips even the oil also to get rid of 
his thirst. 

trt: uta fttrfrr # crf^rri 

WfSfT: ffT: yqm^il ft WtjfelfeBMHJ l ^ 

When the semen was so sipped by fire, the 
gods returned worryless to the heaven with 
permission of Sambhu. 





222 


Vamana Purana 


Mahadeva too entered in his room on gods* 
departure and said to Mahadevl- 

ftftl: ITtrET y^cMlri 

O goddess! The gods called me by secretly 
sending fire here and suggested not to 
reproduce child from your womb. 

ftli'fa Vrjftd: <h«&i 

TH’M Ty^tr^fti ftranm* it 

The goddess was filled with anger for gods 
as they had denied her from the pleasure of 
being a mother. She cursed them- 

q w&afa ft §st tpr 

flwrft ^ftfftrgpgn^immi 

As those wicked do not wish to see the 
birth of child from my womb, they shall also 
not reproduce children from their wives. 

Tjer ?iw yiWiHWMHiMdj 

OTf^r miIhhI T^ft ftfft nfttercimhii 

After so curse given, Gaurl entered in toilet 
called MalinI and said that she wants to take 
bath. 

*t#nt ijtfir tjit ^*ni 

ftsi^pftqft ^rn^ti 

Urtftft UTcftft ^ ftft ehl^lJUH fft|imV9|| 

The beautiful MalinI took fragrant massage 
matter and began to smear it on golden body 
of goddess by using both hands. Parvatl began 
to ponder upon the property existed in 
perspiration. 

tnfftnt du?mw&j hfipi g,Ttmi<ti 

nw iTrtmt xR=rra-5fj 

MalinI went to bath room immediately. 
Gaurl build Gajanana from that perspiration. 

wzfi r* fTOT VFZKti 

She built a man having four arms and broad 
chest with all masculine characteristics and 
put it on the ground. She then seated on a 
good seat. 


ftlfcddl cT%T:T^T ^ fftfS# rRJI 

TnfftRf w ^n^oii 

MalinI gave bath to goddess from bath with 
smile. The goddess asked MalinI when she 
noticed her smiling. 

odMdlit *TI 


^fftwrdlfri ftftr wtrKt Tftt nnnfap:i 
d^td! Tftl srefts^i wifttsu <t>viURn II 

>3 

fqPtqiRa:i 

o 

O caprice (Bhima)! Why are you laughing 
so slowly? MalinI said- I am smiling on the 
words of Mahadeva as he had said that you 
will give birth to a son. Certainly, it will be. 
As the gods restricted Sankara to wish a son, a 
memory of his statement has made me to 
smile on futility. The goddess took proper 
bath there after listening to MalinI. 


■HTn3TSxzJ ^ieR* < HcR?tT W*TPTT^ TJ? Jlfftl 
M: ir%: ^PTPIrEI nf^q^raft terfftll^lt 
WldWW tmt3SnE?n^ fepT: TT MHMbM: I 
OTRftft 




The goddess entered in her room after bath 
and homage to Sankara. Mahadeva also took 
bath on the same seat used earlier by goddess. 
That artificial man was lying under that seat. 
The perspiration of Uma, the water and 
perspiration mixed with ash from Sankara’s 
body got combination and that man got up 
with a loud trumpet from his trunk. 
Considering him as his son, god Sankara 
exhilarated. 


ft ^Flft^lTI 

ftgidX cuR'dtfe: 

Mahadeva, the destroyer of Bhaga's eye 
took him and said to Nandi- "It is my own 



Chapter 54 


223 


son." Sankara worshipped gods through psalm 
and ancestors through water after bath. 

wit 

II 

W W TjU RT jjrlH l 

q&njTU 

H^KfMrtlRoU: fffTT TRPJTSl TTq;i 

Tffi: Him PiR^u TT ^ ufopzRtll'aoii 

He then chanted Sahastranama and went to 
Uma. Sankara smiled and said her- O 
daughter of mountain! Look at your 
meritorious son. Parvatl saw it with surprise 
that the perspiration of her body has built a 
man having trunk of an elephant. Uma then 
embraced that so. 

■Jjfsl TUT: 

W ^RTfsftl 3^i:ll'a^ll 
tKMMMWdl RTRT HWUM»:I 

5 >ambhu smelt his head and said- 0 
goddess! You son has bom without Nayaka 
(womb). Hence, he will be addressed as 
Vinayaka. He will remove the several hundred 
types of hurdles usually appearing while 
executing noble deeds. 

^SlfgutRl HtaT ^HWchtTM 

'$t^ckdr n 

TRFT § ^TPtT TSOTIT 

<rar URmm ^ wn fay<*tw vaxn 

^ terF mir#r %carr: 5rterrw%r:i 

*T ^gT W POT XTII 'ami 

O goddess! The entire movable and 
immovable world will adore him. With these 
words, Sambhu nominated Vinayaka as 
Ghatodara, the principal gana and gross 
Matrganas and Bhutas responsible for hurdles 
were made his assistants. In order to win the 
heart of Uma, god Sankara originated all of 
them. They goddess too pleased to see her son 
so honoured. 


TPfTT tri^- qrgcF^ l 
fs 'cfiirtii4j4) fg^ti 
^ir» ugi3pij| trnr 


IIV 9 ^l| 


The goddess then began to enjoy sex with 
Sambhu on Mandaracala having a number of 
beautiful cares. O Vibnu! Similarly, the 
goddess Katyayani was originated who had 
killed two fierce demons Sumbha and 
Nisumbha during long past. 


TJftrlctftE c|xR . 

^rrpi xt (WTSUflft 
3tlts4Hl^ t II *3 C II 

1 have explained the sacred episode 
pertaining to birth of Mrdani from a mountain. 
This episode renders with heaven and fame. It 
is sin absolving and glorious. 


^ >a O.' —* . 





224 


Vfimana Purana 


^mi4w 

vfa&w T3T UHlfrhft 4l¥l4i<r*jd :imi 

When Indra was proceeding ahead, Namuci 
saw him and entered in the sun chariot under 
influence of fright. Due to this cause, he could 
not kill him. 

wi tt? ^ i rmn 

O Narada! The great soul Indra then 
established an alliance with him and booned 
him that the arms and weapons will prove 
futile to kill him. 

WTHT Wv Tf ff Tl cffn i5II 

O Narada! When that monster was 
confirmed of the fact that he cannot be kill by 
arms and weapons, he left the shelter of sun's 
chariot and entered into nether. 

tst ftwwrafir stvl Trnpi hfryTmqi 

^ dHcmRtd TTgiRw^iiun 

That demon saw the best white foam of the 
sea while immersed in water. He got hold of it 
and wished- 

3RT RT R»T: 'pr ^RR:ll<ill 

^tsHKtlRlebort^H, tlMMki U^'UII 



May that all fructify as king god Indra has 
booned. May this froth touch me. With these 
words, the monster took froth in his both 
hands and started smearing it on his mouth, 
nose and ears etc. God Indra originated 
secretly his thunderbolt within that froth. 

ttarcft w?r zt wm 

R TRIT r| ^Jfrqn^ligR^I II 

He fell down dead as his nose and mouth 
both were split. Indra fell in sin of Brahmins 
murder as his promise was breached. 

R t wfef WOTSI TRIO: RTRT^fcRRI 

crateTo urcrft i§tgf ^wifo^wrgrrii 


He could efface his sins when visited at 
holy places and took bath there. When his 
elder brothers Sumbha and Nisumbha heard 
this mystery, they filled with anger. 

•grrorsfo Trgw faft% :ii^u 

Both of them raided on the gods with 
intention to kill them all. The gods under 
leadership of Indra also marched forward to 
face them. 

Qdit<^i*uj tcsmzrt r^rt: o<f<i^»:i 
y i dit^ rr ^ R RR RPR R rRr r^ii ^ II 
WW RRhsM R^t ^ PTWW Rl 
fRRR: R^lfSIl W d T WiS P R ^R^:llr#ll 

Both those monsters gave a hard defeat to 
all gods including their army and the major 
commanders. They seized the elephant from 
Indra, buffalo from Yama, gem-studded 
umbrella from Varuna, Gada from Vayu and 
tolus, conch etc. rare wealth of gods by a 
fierce attack. 

tvTlcFj R?TR RIRt RPRT RRR R<fo:l 
R^rcjtRii tmn 
RcTlRR RTSRRfcfl 

R RT? fRRt RfRRt rR^W giP^ II 

O Narada! Both of them enslaved the three- 
worlds. They then came down on the earth, 
saw Raktabija and asked him- "Who are you?" 
He replied- O sovereign king! I am a demon 
and minister to Mahisasura. 

RtsRIdl R?T#af R?T*pr:l 
aTRIpft R%T! iM ^fft|| y\9|| 

PTcTRPT Wft wRsqi R^TJlftl 
RfrdlRfef 3Pjf-Wl<*> Rftut RPT RHR: II II 

%ct: IT RgRctii Rpsr^fI tjR^i 
rirt cFpff rt rprt ufrgtfti 
fchcftjf RhaRtcft R Tr cr^ fp ^« T:ll ^11 

7- I am most valorous and huge armed 
demon and famous as Raktabija in the world. 



Chapter 55 


225 


The two ministers of Mahisasura named 
Canda and Munda have immersed deep in 
water as they feared of goddess. MahadevI has 
also killed our king Mahisa at Vindhya 
mountain. Tell me that who is your father and 
what is your popular name? To what extent 
you are valorous and influencive in term of 
physical power? 



-qTT wi 

Sumbha and Nisumbha replied- I am 
wedlock son of Danu and popularly addressed 
as Sumbha. This is my younger brother 
popularly known as Nisumbha. He is killer of 
enemies. 

<snprr ^tt: 

This Nisumbha has defeated several times 
the great gods like Indra, Rudra, Divakara etc. 
and many other powerful warriors. 

draw WdRiraid: w^-duRdlRdlll ^ ^ 

Tell me now that who is the woman you 
say killed Mahisasura. Both of us will go with 
our army and kill that woman. 

^ciiM Tf &R r tehi^ d ? 3 

O sage! When these monster were talking 
mutually, the monster Canda and Munda came 
out from the river. 


TrpfrJT wfadll 
sskjsNr wrsd ?ra pwT:ii -r^u 
IT dbft SfTf WR pT^T:! 

<* 41 ra wr fgtfral ft f^psrar-.iRmi 


They went near Raktablja and asked 
humbly- "Who is this stood beside you? He 
replied- It is Sumbha and that is Nisumbha, 
his younger brother. These have defeated the 
gods several times. 


tj.d i d i fiicd m pf Hftreff i Hyre: 1 

ari fensfaHufa wrat wira^ii^ii 

I will undoubtedly make that wicked 
Mahisasura killer but beautiful woman with 
assistance of these two monsters. 


dH5 3dTd- 


*T TET^PJtK H<ddl TWT^fsfH R HlHTdp 


RRp THIrR 





Canda said- "You have not said right. You 
are still incompetent to get that gem. Only a 
king is able to receive such gem. Hence, think 
this only for Sumbha. 


^pTTR d gJlRiWhlHJ 

TTfert vrTTcTT ^VTlfcHdlp II 

They described then KausikI so originated 
before Sumbha and Nisumbha. 


cTct: ^pTI Rid <£T -pit HTH ^Hpi 
$td d JtWRTTT MW fdRzraiRTdl^ll ^ II 

Then Sumbha sent his messenger, the 
demon Sugrlva to Vindhyavasinl. 

TT HWT rTS^T: SpdT T^dTHW H?Tp:l 

R|<^wtyw||ctl^d M^HlRuiRkjd:ll?o|| 

That monster went there, became furious 
when heard otherwise from goddess and with 
burning in anger he said to Sumbha and 
Nisumbha. 


pta 3dTd- 

p4r4*HiVl 1 

jwcih^mIIci wr? cn<*tm^d^u 3 

W pHhfdfdt^ld: Wpft 'dn^tdfal 

d WT HI? H?IHFt Hpfdl dhol^ll 3 ? II 

wRi wf R?bjt Rwrat difu p#i 

•UMlPi Rfw didPi HR 4 ?hR< fdrt<¥i:ll 3311 

rap* dospwP dHpr tf rgTteft i 

HT dTTd Rnpt dT HHIpfp ^ XII 

Sugrlva said- O commanders of monster! I 
had gone to goddess as suggested by you all. I 




226 


Vdmana Puraiia 


said to her- 0 luckiest virgin! Sumbha, the 
greatest monster has communicated to you- "I 
am the ruler of three-worlds. O beautiful lady! 
All gems once had with heaven, earth and 
nether are always stored in my treasure. O thin 
loin lady! Canda and Munda have told you a 
gem. Hence, choose either me or my younger 
brother for being your husband. 

Urtip ferfel: TJcf rTIl^MI 

She laughed and replied me- O Sugriva! 
Listen to me. You have truly said that the ruler 
of three-world Kumbha is capable to keep gem 
with him. 

1% wiRfl gfcnldhii ^ l 

But O great monster! I have promised to 
marry with a man who will defeat me in 
battle. I cannot deviate from this promise. 

■eiiTtilSqfrlHlS'fa ^Tf wot 

tgi cRST q 

I said to her- "You have become proudy. 
The monster who has conquered all gods and 
demons will in fact, conquer you also. Hence, 
O beautiful spinster! "Please stand-up." 

TJTS8T *Tt W fiffi f*T:l 

TRTOTCd ^ ^ II 

She then said to me- "What should I do? I 
have resolved without giving mind to the 
possibilities otherwise. Hence, go and report 
Sumbha as stated by me. 



Hence, 0 great monster! I have come to 
you for reporting the same as she said. She is 
like blazing flame. Please, take in notice the 
report and do as you think good. 

pferaq fen^r ^ *rgrp:> 


Pulastya said- Having heard the report, that 
great monster Sumbha, said Dhumralocana 
who was at some distance from him. 

PW W tit fBt 

wnrar w 

Sumbha said- O Dhumrak$a! go there 
immediately and bring here that rude like 
slave by catching her hair in fist. 

^J2jn?TT: neindtl 

g-risilsfiwitfa ^ 

If any powerful man would stand on his 
favour, kill him without thinking otherwise. 
Don't care even if that man would Brahma 
himself. 

TT pp: pisfcsftfpfait: i 

Dhumraksa endowed with great splendour, 
went at Vindhya mountain with an army 
numbered as six hundred Aksauhinl. 1 

TT cTsT <JgT fit pf %iKt^(goeii'ci {>| 

Trgrft ^rvifchi 

On seeing KausikI he fell in illusion and 
said- O Idiot! Come immediately. KausikI! 
Penetrate a wish to see Sumbha your husband. 
In case, you deny, I will grip your hair 
forcibly and carry there." 

f? HT fen 

H3r rwr §511 *mi 

SrldevI said- It is certain that Kumbha has 
sent you for carrying me forcibly. What can a 
weak woman do now? Do as you wish. 


1. An army consisting of 21,870 elephants, 21,870 
chariots, 65,610 horses, and 109,350 foot. (Since 
an anlkinl consists of 27 vahinTs, and 27 is the 
cube of 3, aksauhinl may be a compound of 2. 
aksa and vahinl ; or it may possibly be connected 
with I. aksa , axle, car.) [Monier Williams 
Sanskrit English Dictionary] 




Chapter 55 


227 


TJcjgxBt HwRrof SMetFf fg#5R: I 

Pulastya said- Dhumralocana rushed with 
mace towards here when he heard such reply 
from the goddess. 

wm wii afftfsrafti 

TOt «TFram^ ^<«*qfaR^H*{ll*t9ll 

KausikI made a ear-piercing voice from her 
mouth and burnt him with army as the fire 
bums the dry fuel into ash. 

^TFRTT^t c^fvicWl -afap 

Having observed the scene so created by 
KausikI by burning that mighty monster with 
his army, the entire universe including, 
movable and immovable organisms frightened 
severally. 

arenflfcyT ^ qus ggg i Mtjrgil n^n 

^5 xf «rf^RT cOT ^^TsfedT:l 
ttat ^ TnnwRifrnfii ^o\\ 

ynivPim wot tsfyniwi 
■d^raint ftpvT ^gT *lfeVldl<IT^II ^11 
Ri^vse^ gtrcre: triCT^<HdT^T^i 
gjferf ditsr^i^JT d,iRKrwH 
Ttsft: TtTTT 5WW ^1 

^gspTRT: R#r RiRcR^ictiRrHiim^ii 
^ST ^zrpRsjngijtr^ ^TtTRTEFfl 
urairf tcrth ^gT cbiMa'PhRdisr^im'isii 

Sumbha also heard that loud voice. He then 
ordered marching Canda and Munda with 
powerful monsters as also the mightiest 
monster Ruru. They marched happily. Their 
unique army with elephants, horses and 
chariots shortly got that place where KausikI 
was present. When the lion running fast and 
piercing their bodies. He very artfully 
knocked down some soldiers by slapping, 


some other by mouth, some with nails and 
some others with hitting by his chest. They all 
so being killed by the care dwelling lion and 
the ghost assisting goddess ran away to Canda 
and Munda. When they saw their army so 
troubled they became dangerous with fury and 
their lips began oscillation. 

um&chii 5^ ^ qidcbqj 

Cilcll Wl M ^ ^gT IRbsroR^TII vni 

Both monsters rushed fast towards goddess 
as moth rushes towards flame. The goddess 
became angry to see those fierce monsters 
forwarding. 

fefvrai ^ >=ra>r? 

cki# '*<Mer<^i RtfpT ^tRr! ^ttii^ii 

The goddess raised her three lined brow up. 
From the curved brow in forehead, Yogini 
Kali came out immediately. Her mouth was 
looking most dangerous. 

tsldcn^mdlil <jRtjt ffc- 



A fierce Khatvanga and aggressive sword 
with holder like Kalanjana were in her hands. 
Her body was dried and blood strained and 
there was a garland of the kings heads on her 
neck. 

T3^T <3dcu^M UTFf T&tl 

She furiated and killed some of the enemies 
consisting of elephant, chariot and horses by 
blows of sword and some other by Khatvanga. 

gst w tiro Trufegp{i 
<i^ui nRrcjTP' k 9 , ii 

Then Ambika began to throw in her mouth 
the elephant with carma, goad, Mudgara, bow, 
gongs and yantra. 

¥4^ o ii 



228 


V&mana Purina 


She put in her mouth the chariot with its 
wheels and structure, the horses and warriors 
and began chewing. 

snn? mi 

ffT^ffiiffff klM TJoET^II ^ S>ll 

She called death for some by gripping hair, 
some by pressing neck and some others by 
hitting hard through feet. 

WgeT ^SffT ff ff < H l lHff P f l 

S^lcT ff ^ 5 * II 

aurirawra M^rpH .1 

ffW # yqt fa g HjH ^ pTtn^^ll 

When Ruru saw that dreadful scene in 
which the entire army was being so churned 
by goddess, he immediately rushed there 
Candl saw him forwarding and gave a hard 
blow of Khatvahga on his head. He fell down 
on ground like a fallen tree cut-off at root. 
Thus, he was dead. 

• r* ♦ _ \ r' r\ 

fflHEff IcWTcHtl 

The goddess cut-off the portion of his body 
from ears to the feet when saw him on the 
ground. It was done just as hide of a dead 
animal is pulled out. 

■RT rf gjfti fdMrll ^TCT:I 

She tied her matted hair with that hide 
(skin). A matted hair was escaped from tie-up. 
Hence, she pulled in from root and threw on 
the ground. 

Tn ^sm pti M ^I'ufxt.rvitl^n 

ms? 33 : 11^11 

That portion of her matted hair turned into a 
fierce goddess. Her hair were soaked in oil 
and her half body was dark while another half 
was fair (white). 

TOT ffTff pi ^ TJ I UgM R itd fapp 5V9II 

She said- “I shall rather kill atleast one 
great monster.” The goddess had since then 


addressed by the name, Candamari. 

?n? WF3 pft ■cpispsifeuircdi 

f| ffKfagllfH ffl cltij II5 <S II 

The goddess said- O Subhage! Bring her 
Canda and Munda. I will kill them myself. 
You are capable to bring them here. 

fnlff ffP ^ffSipcffr fffftftl 

fp iMlfard c^PTITtfll ^ ^ II 

She rush there when so ordered by the 
goddess. Both of them ran away in fear 
towards south. 

ddta i ctfii 

mfaw TRW iR^lWH.11^ ° II 

Candamari then rode on donkey as fast as 
eagle in running, chased them fiercely. She 
was naked in body. 

fffft Tiff) H tft ftf*ft ffftcffjffift ftran 

■ffi ptf pr Rfp # srii ^ v' 

Goddess chased them at every place 
wherever they go. Finally, she saw Paundra 
buffalo on Yama there. 


ff HW ^nraFrgffrjvrfffi^iU9?ii 


She pulled up the serpentine hom of that 
buffalo and rushed after those monsters with 
that hom in her hand. 


eft ?nfft ffrifrfi pri 

Both monsters left the earth then and 
approached to the ether. Mahesvarl chased 
them rapidly there also. 

fffft ptf fffft WlF? 

<*<£fob tt ^ <ws4dffi offffnffniva^n 

The goddess saw Garuda, a predator of 
Karkotaka the serpent king. He was stunned 
when saw the goddess in such fierce form. 

■ffffFffnftsr Tfffit Rrfffffn^tfffft Wri 

f| fffffepff-.nvsmi 




Chapter 55 


229 


The Garuda became as dull as a piece of 
flesh an account of fear. His wings were fell 
in sheer fright. 

With wings of Garuda and serpent 
Karkotaka, the goddess continuously chased 
the frightened Canda and Munda. 

wtri rt ?r^T yusgtrdl 

The goddess then reached at Canda and 
Mun<jla, the great monsters she fastened them 
by the serpent Karkotaka and brought at the 
mountain of Vindhya. 

She offered these monsters to the goddess 
Kaus'iki, made an excellent garland of the 
monsters' heads and Garuda's wings 
intertwined in the thread made of their skin 
and offered it also to goddess Kausikl. She 
further offered a Ghaghara made of tiger's 
hide to her. 

wureri from xn 

3nt*Rr ^ VR Tfot cfR^^tll 6 OII 

She made another garland from the wings 
of Garuda, tied it around her head and began 
to suck the blood of monsters. 

xpj^ <yi<iu yut y got yigt-tWcfigi 

yranr ffarr fgfarregft h^phti 11 6 

The Pracanda Durga then gripped Canda 
and the commander of monster's army Munda 
and cut-off their heads in a fit of anger. 

d4l>cnf^l yfchWftl 

pqT^PTPT efeltvicHtl : Rl&TT 

The goddess Su§karevati approached to 
Kausikl with Candamari and an ornament for 


her which was a garland made up of their 
heads intertwined with the thread of serpent. 

TTtsjm dl J KMH 

They said when approached there- O 
goddess! Accept this best head ornament 
intertwined with the serpent king in which 
heads are fixed, 

w ftrcTT gM tetpgi 

3 <!rt ot? ^Nhi pi gtf g ^re opflu'sii 

The goddess Siva fastened that head 
ornament around Camunda's head and said- 
"You have really executed the most fierce 
work." 


TftsTC ^usgusi-p qt ^H .1 

ch+uc-HI^) rt^ omfniaigu^ffl m (city Pill 3 II 

As you have put a good head ornament of 
Canda and Munda's head, you will gain 
popularity as Camunda in this world. 


fote ' geRc n PrntT 

tTT yu^gug^euRup ch 
RjctHtti trtflrrr 

Rrg^ wfwrRmPnii^ii 


That goddess holding the garland of Canda 
and Munda's heads was so address by Kausikl 
and then said to Digambara- "Kill your these 
armies of enemy." 


rf TRPPTI 

yyR yi-yngfisrar^iumi 


Accepting this order, that goddess with fast 
running Rasahha began to kill the aggressive 
army of enemy from the fore-point of Visana 
and started eating the bodies of monsters. 


*nraf f^r w 


.... . . ■ 

Pmirtmwi ’^jjTorr^r 


'll II 


230 Vamana Pur&na 

The warrior monsters sheltered to their 
commander Sumbha when Ambika, her 
attendants, Carmamunda Marl, lion and 
Bhutas had began thrashing them so badly. 




230 


Vamana Pur&na 


Chapter 56 

Killing of Rakta-bija, Nisumbha and Kumbha 


tl Ogg # *T ft# ^fT IN’ XT 
t-dxtfM wft^i 

3#^uilni cEtfefa: MRdiRdqjwi 

dmiwni #Rt # ^gftar yfu^m ■r ii 
Ri^di'4 ^ ttt? #rfti 

Pulastya said- When Sumbha saw Canda 
and Munda dead and the soldiers so anxious 
and troubled, he ordered Raktablja to attack 
on the goddess. When MahesvarT Candika 
saw the thirty crore AksauhinT army marching 
forward for attack, she along with those other 
goddesses made a loud voice as roaring of a 
lion. 


pRdctlKddl #TT slfiliufi -g#t5^^| 
^Thftwi-WI lTT^^d<**|U^:IJ^|| 
## ft# tJ ^MI^nSI ft##I 

#r ^iidi ^uucjji'xii 


At the time of so mouth opening for loud 
roaring, BrahmanI rode on swan with basil 
garland and Kamandalu in hands as also 
MahesvarT rode on bull, three eyed, with 
trident, serpent bangle and earring were 
originated from other. 


<*.U<4K«I XT VjflmA S^Mdl XT #t)Hl 


«g%<n xt n^cHcn^mmi 

O divine sage! Kaumari decorated with 
peacock wings, holding sakti, riding on 
peacock was originated from her throat. 

J lb^U®'<ol Vl^y^Ah^lRlHil 

yilffdiuimi STMT ^ujfcft 7ssq##||^|| 


The Vaisnavl sakti originated from both 
arms of the goddess. She was on Garuda and 
conch, discus, mace, sword and bow and 
arrows were in her hands. 



cTT# W* 3TOT VIMHmTImR fWTII^II 

From the back of KausikT, there originated 
Varahl sakti. She was on 3esanaga, musala in 
her hand and he jaws began piercing the earth. 



^TTcTT ## ^HMUgcR T ^ II^II 

From her breasts, there appeared MahendrI 
s'akti. She was on elephant, thunderbolt and 
goad on her hands and decorated by varied 
variety of ornaments. 

ftiftn# 

i^tfwTRTt nuRi^l ^ihuim n 

From her heart there appeared fierce 
NarsimhI sakti goddess. She was originated 
through the heart beating of goddess KausikT. 
She began frightening the stars, constellations 
and galaxy with her acute and lengthy nails. 

dlfaftnirtWR f ftf# dHMIftHj 
•Hicl #T Hill'd Rnftrr f#i 

TTft# H^cdl ^HlcHiyfdMtchH.11 II 
ttur^mw ^pnftif##R:i 
3R# 'ft# TTfiT 3T# d<lifi<#ll ^11 

«ni#lsfttT t # ## ftr grflft ft 

d^lcHtyM*M ^ #TT cS^l^cll ftratll ^11 

snrrr ttt ft# w eft# yrarn 

ft^WT ^ # ^(ftjfa^ll ^ II 

TTs^eser ftranT: irt % torh^i 

cTR# cd'Mdi ft*(: ■u-g ud««u:ll ^Jll 

Candika made an hear piercing roar when 
see saw that the goddess (saktis) killing 
enemies and the monsters’ army. When 
Mahadeva, the three eyed god with trident in 
his hand, heard such sound shivering three- 
worlds, he came to goddess, saluted her and 



Chapter 56 


231 






232 


VImana PurSna 



«rsnq; 


TtR^ j T ?RPt f| 5Pg:ll II 


All those monsters badly frightened of the 
gods and Matr-saktis as continuos devastation 
they saw there. Hence, frightened those 
became pala, lost courage to continue fight 
and ran to shelter of Raktablja. 




cHIteWKM W MKjHusclHJ 

^fidimsn ?mi 

Suddenly Raktablja appeared there for 
battle. He was furiated and on account of 
excess anger, his lips were moving up and 
down frequently. He drove away the herd of 
ghosts and entered into the orbit where 
goddess were killing the monsters so brutally. 


WT: 

?i4: PyRTRlicfasi craf:i 


R5H 


When Matrs'aktis saw him coming forward, 
they shot a volley of arrows on him. Each 
blood drops fell from his body on the ground 
was being turned into one more monster. 

ITT d»lfyich\ 

Kausikl said to Kesin! when saw such 
surprising scene- O Candika! Spread your 
mouth with full length like Vadavanala and 
sip the blood of enemy. 

TTT ^TcTTSft^3TT f? 

3Tfe : ?f5raf ^7RT 

fdgfw rMyu^iu^ii 

Ambika opened then her fierce mouth. Her 
upper lip was touching the sky and lower was 


touching the earth. In such form she was 
addressed as Carmamunda. 

ddhfrrtch l 

gK^Tfrg Rifjprd W33#i 

Ambika then caught the enemy with hair, 
dragged him, pressed by teeth and hit hard on 
his chest. Thus, the other'monsters generating 
from blood drops also fell in her mouth. 

^ mm t ? t 5 
TrKgtfr fl ' d ' d ^rr ^ari 

<T ^ldql4 -cicbK 

Her blood dried and on account of non¬ 
fertility of blood drops, he got weakness. 
When the goddess saw him so weak, his body 
was cut in one hundred pieces of discus which 
was gold studded. 

dfwf cgiNdiSr 

N _____ ft « p *\ 

H ^RcfT ^h?R TSTTg: I 
dTd ?T Wftfd fcRT: 

33 3TTCT ld8T3 3 $11 

The monsters began availing for Raktablja 
by saying O brother! O dear! Where are you 
going? Stop for a moment. Come to us. 

33TSTt fe<jfdd4>¥NI¥ll 

f%#tfcTufaTUTT fdMWtiCI 

fdMlfddl ytfuidrl TJ^RTT 

JT§gfPffT3Tpi^3T:mu 

Mrdani knocked down brutally rumours 
monsters who were deformed by garments, 
weapons and whose hair were scattered in 
such chaotic condition. Some among them 
were naked as their garments fully tom. 



fgrafrofcrarnRTsf frsjpr: 



Chapter 56 


233 


The monster king Nisumbha forwarded to 
Mrdani when he saw that devastated scene in 
which his army had lost its shield, weapons 
and garments. He was on a chariot which 
wheels were broken and axis deviated. 

wkto rr ^4 qrret 



flit WSlft fafwt cTf^ll^ll 

He had sword and a shining shield and tried 
to make a severe attack on goddess but when 
he stared at her face, his mind, heart and body 
stunned in sheer excitement. He stood like a 
lifeless state. 

t ^rfwrft f<ifw) 

efER 

am tarn 

When the goddess saw so stunned monster, 
she smiled and said- Have you conquered the 
gods with this very valour and whether on the 
basis of very power, you request me to accept 
as husband? 

grer reere cflfyitKii srre: -g^rnf^n 

stare kHEftc»s gr crr 5 T: n 3 5 n 


The monster peeped into the scorn inflicted 
by goddess for several minutes and then 
replied- 





O caprice lady! Your most delicate body 
shall break in several hundred pieces like an 
unbaked clay pot in water if I blow hard my 


weapon on you. 


4 T 


grftfa ta 3 6 n 


0 nice virgin! This only thought is resisting 
me from attack. Hence, O huge eyed lady! I 
submit again myself for your acceptance. 


ft snrfaf arfr:i 

ferta frft 4 *re nimdHji 3^11 

The severe blow made by my sword is 
unbearable even for Indra. Spit therefore, on 
idea of battle and please, be my bride. 

^TtTOTt ^1 

ta?re '•wrefti <3tcRtqy^ii * o n 

O sage! Yoglsvarl heard the submission of 
monster she smiled said in cryptic tone- 

TlfjRTTSt Tt 4 f? wrf f| cbwdlcy 

’•retreat? «trataf rtat ta sre ifcptii's ^11 

O warrior! I cannot accept anyone my 
husband unless he defeats me in battle. In 
case, you desire so, come and defeat me. 

eret ^Jfsrut 3Pre:i 

ttfesta ^rft ^h^iix?ii 

O Narada! That monster attacked with 

sword on goddess with full might when so 
neglected by her. 

ciUTUd-d frrfw 


When the goddess saw that sword with 
shield forwarding towards her, she put six 
arrows having shape of peacocks tail on bow 
and split it in pieces. This scene was rare 
indeed. 


fgf w4fu r fgt w w qgtfT:i 

When the monster saw his sword so failed 
in target he immediately took mace and 
pounced on goddess fiercely. 

tom ijciTg <Efr fWf imf 

it? flreta I’hsftach'iii'xmi 

Ambika cut-off this sturdy and strong built 
arms through her Ksurapra (arrows) 
immediately when she saw that commotion of 
attack. 




234 


Vamana PurSna 


On so falling of that monster on ground 
made Candl etc. Matrkas exhilarated and they 
expressed this mirth by making loud voice. 

^ ftnifrklirsoii 

Indra etc. gods who were seeing at this 
battle, became happy to see the fall of their 
enemy. They energised the goddess by saying- 
"O victorious goddess! Victory to you." 

ipgftr sr 

The ghosts then piped trumpets from all 
sides and the gods showered flowers on 
goddess from above. 

ft^pr Tjfei gwr: jfitarosnpri 

O great sage! When Sumbha saw his 
brother so fell down on the ground, he 
furiated, took Pas'a in hand and marched 
forward on elephant's back. 

rWPfcRT ^gT52T Wm 

When the goddess saw him coming 
forward, she took out four half-moon shape 
arrows from holder. 

3pn«lT '{ft #1 # fsrr^T ■JETTI 
cpft eRftt dlHdlifutcMil ^ 

That Ambika cut-off two fore-legs of 
elephant through two acute arrows and 
attacked at his belly with two other arrows. 
She was smiling that time. 

Fi^vrwt tr: xt^jt ftror 

¥i*<*^wi*m vWNfr rft wii ^ ? ii 

The elephant fell down on ground like the 
ridge of a mountain on which thunderbolt has 
befallen as his fore-legs were cut-off. 

dWMf&HHIW ^pwi>^fdU|d:l 

aillJft 3 juswi«?»U ftraTII 3 II 


Siva cut-off the head of Sumbha with ear¬ 
rings through an arrow when he leapt from the 
back of so fallen elephant. 

feft ftrtfft PlMVIld 

The demon king fell down with elephant as 
Kraunca was fallen with buffalo when 
Mahasena Kartikeya had hit hard on him. He 
had thus, lost his head. 

fRT TJTT; ft# ^RTT 

3TFIR t PlRcH fadtllcHyi 

When the Sun, Marut, Asvinlkumara 
including Indra and Vasus heard the slaughter 
of both enemies by goddess, they all 
approached at that mountain and began to 
worship the goddess. 


ft «nraft wnftift 
#3^ ft ^f^VlldPlI 
#5^ ft ?f#7FH#ftft 



ii 


The gods prayed. We all salute goddess 
Bhagavatl and the goddess who absolves all 
sins of human beings. Salute to the goddess 
suppressing the ego of enemies. Salute to the 
goddess who has given empire to Visnu and 
Sankara. Salute to yajnabhokta and defender 
of gods. 

ft 

#3^ ft WWRsRl^gftlftl 



ft ^swsgjTSjftu^u 


Salute to the killer of gods’ enemy. Salute 
to goddess worshipped by Indra. Salute to 
Mahisasura killer. Salute to goddess duly 
worshipped by Visnu, Sankara and the sun 
god. 


Chapter 56 


235 




236 


V&mana PurSna 


The people chanting this psalm offered by 
you all this time will definitely see the 
abolition of their nightmares. Ask anything 
other desired by you. 

fgsrfyrg% %rrei 

The gods said- "If you want to boon the 
gods, do good for Brahmins, children and 
cows. O goddess! Your body is having a fire 
complexion. Bum all gods enemies again in 
the prospective days. 


^IxT- 



TTT 

tftt jifagt ^3% 

The goddess! O gods! I shall slaughter 
Andhasura and gods will address me as 
Carcika in this world. I shall bom from the 
perspiration of Sankara's mouth. My mouth 
will be strained with blood. 

ijtJt cjfyuirfa ^crlryTW 

W IqMfdlrt vraUT 

ttVHHSlfiuftll $ 6 II 

I will slaughter the enemy of gods by taking 
birth from the womb of Yasoda in the home of 
Nanda. I will slaughter Vipracitti, Lavanasura 
and other Sumbha and Nisumbha after getting 
incarnation there. 



■§tt yu«h«nr 

O gods! I will provide maintenance to 
whole world by taking birth as Sakambhan in 


the house of Indra with Amitasatyadhama 
goddess. This will be done when the famine 
will grip the creatures and they will strive. 

spt ^cn 

let'll 

far: f|n * s 11 

O gods! I will again take birth at Vindhya 
mountain for killing the enemies and 
defending the hermits. O gods! I will go again 
to heaven after destruction of the evil doing 
monsters. 

\ cl 

SffacTT 

„ r" r- r- N 

^Trawrnr u?ctrt ^tt:i 

« tN |(m y!%fegq^ lhSo|| 

O gods! I will again take birth in the form 
of a Bee (Bramara) when the great demon 
Arunaksa with take birth. I will kill him and 
then again go to the heaven. 

JvPFrtT 33T5T- 

i^targtFEiT crccpr ^tot 

fwn unnfr 

wm ^ 

Pulastya said- with these word, salute to the 
Brahmins and bidding farewell to other 
creatures (beings) that goddess took a 
departure to the heaven. 


W W( fgpi 



The balanced mind people should listen this 
ancient, supreme sacrosanct and benevolent 
episode on victory of them. The god has said 
it Raksoghna. 


Chapter 57 


237 


Chapter 57 

Birth of KSrtikeya 

Miii 

cCT f*RT: -pen 

TJrFP <*«lif^cnfMd^ II ^11 

Narada asked- O great resolute Brahmin! 
Tell me in detail that how Skanda had killed 
Kraunca with Mahisa. 

*jig®er cttsaRiwiifXi gat gugf 

jmw gnfifc*rpar ? n 

Pulastya said- O Narada! I explain the 
ancient story of Kumara Kartikeya. Please 
listen to it. It enhances the fame of the 
devotee. 

iWdRd ftRlffcbH: I 



O Brahmin! The fire had sipped that 
ejaculated semen of god Sankara. The 
splendour of fire became dull due to impact of 
it. 

ddt iPTPT fW>l¥lfadljfd:l 

^snftr nflrnguf «gi?ii4> shift *nmi 

Then the most splendour for fire went to the 
gods and he on being sent by them it 
immediately went to the abode of Brahma. 

^gf sstf pfir uigg;:i 

di^gT w Mi 

The fire saw the goddess named Kutila on 
his way to abode of Brahma. Having seen in 
the fire said- O Kutila! This splendour is 
unbearable. 

Mf&TfrT 41r44Th fq^^TRtftri 

wFTFf jufter gjJter gg *rfg<gf?rii 5 ii 

This splendour (semen) ejaculated by 
Sankara will bum all lokas. Hence, please, 
hold it. You will receive a meritorious son 
from it. 


SrUlfHHI FT ffcST WMdydUHJ 

PIT 3JT? Uti|iPIII|\9ll 

The great river Kutila said to Agni as she 
recollected her mission in mind- "Drop it on 
my water." 

fTTT^Htsfu 4 )Ih^hI ill 

That goddess then held the semen of 
Sankara and began providing nutrition, God 
fire also began to make tour voluntarily. 

FnFTFftfrT>fgt*tgPg^TFfagsr: iism 

F*f STTcTT fe<UUUI:l 

ftw±Adi TpggjMi ^oii 

The fire had held that semen for fire 
thousand years. Due to such long pregnancy, 
the flesh, bone, blood, marrow, intestine, skin, 
furs, share, moustache, eyes and hair etc. 
turned into golden colour. This is the reason, 
the fire is called as HiranyaretS. 

h araifairaifu r ffevIT srenl q uu i 

«r?nir: wwmT ii wi 

Kutila went at the abode of Brahma by 
holding that fire like womb for five thousand 
years. 

m W3FTT THTCI-dl HP¥(I 

^gT 3FTTU tig TPnf^rt: II ^11 

Brahma, the god lotus saw that great river 
very sad and asked- "Tell me that how had 
you conceived?" 

ft ft? -y-d^di uht f? f%tti 

d<Vlrhd ^TT?r ufu FtTFII ^|| 

She replied- O great Brahmana! as the fire 
who had once sipped that semen of Sankara 
but on account of being unable to bear, he 
dropped it on me. 

gr^ chiwi M>tid grf§f%Rfn ^#11 




238 


VSmana Purdna 


She said-0 great Brahma! A period of five 
thousand years have been lapsed since I 
conceived, but the delivery is still awaited." 

warier M wri *13311 ^ n 

Lord Brahma said- "Go at Udayacala. A 
huge forest of Sarpata measuring one hundred 
yojana is existed there." 

Mof fiiRwgPn 
«nnr «rf^fRrn *4ii 

O the lady of thin loin! Drop it on that 
extended mountain ridge. It will turn in child 
form after ten thousand years. 

TJT SpfT ??roit PlftHHIdll 

3 TFP 5 I ipff ytsl^e||^r<41|| ^ 9 || 

That great river went on the mountain after 
hearing to the statement of Brahma and did 
abortion through her mouth. 

3 TT § it ETIvT «T?nat 

3 CWl*Bft H-delVIlcH'Jtldl ffefT Will Ull 

She went back immediately near Brahma 
by leaving that child there. The Satl Kutila 
turned into river due to curse. 

srrfh fow wwi *1331 

dfadKUdBSHl m<MI «2*mfitnJT:ll**ll 

On account of splendour of Sankara, that 
forest of Sarapata turned into gold radiance. 
The trees, stags and birds residing there also 
turned into gold. 

cfilt 

dkrllcUHw: TEWIiTf WT: *i 4 cdvtera:ll?ol| 

When thus, ten thousand years passed, a 
child having eyes lotus-like and full of 
splendour like a sun was born there. 

3TlM¥ll4t ?Kqut fwr:i 

The gods sleeping on his back, with thumb 
in mouth began weeping like a cloud in that 
divine Saravana. 


(Jdfw-SRp 3^nT:l 

E^T: cTTiE ^TT^nf fw^ll ^|| 

In the meantime, the all six Krttikas saw 
that child in Saravana when they were 
walking voluntarily on their way. 

fPTTfrKT: wspg: *J3T W?: 

These Kjttikas fell in pity and went there 
where Skanda was lying. In order to feed him 
milk, each of them wanted her turn first than 
others. They raised a dispute saying- "I will 
feed first the baby." 

^ tTT 3gT wgTsT: WSTTOtTI 

?rr: f^j 3^rasr:ii?'sn 

That Kumara suddenly turned into six 
mouthed child when he saw that those are 
disputing with each other. Thus, he fulfilled 
the desire of all of them. Those Krttikas then 
brought up properly that child with them. 

fyiimui: rTlfarj WIHf ^>\\^\ 

cffcrct ctT:ll?mi 

O sage! That child was grown in their 
custody. He became famous as Karttikeya 
among the strong built people. 

3fT5 truT: i 

fetianpr: ttpsrt 33 : n n 

O Brahmin! Brahma in the meantime, 
asked the fire- "What age has your son Guha 
attained this time?" 


stara p ^r?r EKimI 33: 11 ? ® 11 

The fire being unfamiliar to that child as 
Sankara’s son, then enquired- 0 god! I am not 
familiar to Sankara’s son. Tell me that who is 
Guha? 


rt TTT5 WcJV^ rfcT: mIc! TJTT f^TTI 

^TTT: yir^uf fyr^-.iR^ii 

The god said to him- O the god of three- 
world! The semen sipped by you once during 
long ago has now bom in the form of a child. 




Chapter 57 


239 


$|5^T fadNsero: m«i<i>*wlR<ilWthl<iJ 

tf*R iVW\W f^RT 4 ^ f IR ^ II 

On hearing to the statement of Brahma, the 
god fire went there rapidly by riding on the 
goat. Kutila saw him going there. 

rfrT: jpfc'TT ^ 3^1 

^TFT: >*Uciu| 3 ° m 

Kutila then asked- O god fire! Where are 
you going? He said- "I am going to see a child 
bom in 5>aravana." 

Grille? xi xrra^ri 

She said that child is mine and the fire said 
it is mine. Janardana who was walking 
voluntarily saw them disputing with each 
other. 

eft foqtf CJT faqiq fq? xtm:\ 

cTTfclf: Rll^ll 

JanSrdana asked both of them- "Why are 
you disputing? They replied- "For the son 
bom from the semen of Rudra." 

cn<prrar w w figwwsqi 

TT 3 3 II 

Visnu advised them- "Go at Tripuarantaka. 
Do then whatever is suggested by that god." 

feffBt $n*tf i4) g<i£raP{i 

O Narada! Kutila and fire both went to 
Sankara when so advised by Vasudeva and 
asked the fact that whose son was that child? 

b*W£l<Himchu4 *iJPpUmh*i:i 

Rgsn Rg^fa PiR'Jti ut'^Hcfits^raRii 3 mi 

The mind of Sankara was filled with 
pleased. He pleased and said to Girija- "It is 
the chance. It is a chance." 

tiol.iRq«i 311? ?t ^ W Ri^jhI 

jrg urnwla 

Ambika then said to Sankara- O god! We 
should go there and ask that child. He will be 


the son of the person whose shelter is 
preferred by him. 

grafts TTffroft' ^W3t: i 

Wtxraro $Rhui *i«TtxmTii^ii 

God Sankara Parvatl, Kutila and fire god 
said- "very good" and stood up together. 

wmihiR wr 

Sankara, Parvatl, Kutila and fire went 
together in Saravana. They saw that child 
looping on the lap of Krttika. 

rRT: 7T dlRcfiRu'l xte^T RlPwMKtlctJ 

4PTt Muyy: IT f?Ttpgfiril 3 1 II 

That six mouthed child understood their 
intention and in spite of being Yogi, he turned 
into four bodies. 

fXTTT: Vi<ftW ll p£? I Hi l x ft f wW 3l 

ffowm^ntr R gifrHU s PHM ' ^ i tij i *<>11 

KurnSra went to Sankara, VisSkha went to 
Girija, Sakha went to Kutila and fire god 
became happiest. 

effi: 755 3*TT rT fifeHT cism 

m^sriR xm^xranr stiu^ii 

Then Rudra, Uma, Kutila and fire god 
became happiest. 

atttSfcFf eblrlehlWI: UUftl: Rl SIMM: I 

m aisral^: tfo^RR^^^ii-ami 

Then those Krttikas asked- whether 
Sadanama is the son of Sankara? O sage! 
Sankara said them all- 

^TRT ^ f? tT r^RTW^I 

ffeRrai: mAR qf^tTSoq^:lu^ll 

O Krttikas! He will be your son and 
addressed as Karttikeya and this immortal 
Kumara will be the son of Kutila. 

fT%5T RtsMIdl *13^1 

iiHi «T MMIlfl TR^T: T^Jefiirsmi 
He will be son of Gauri and addressed as 




240 


Vamana Purina 


Skanda. He will be my son also and addressed 
as Guha. 


TsoicTt jpTTTiwpj pgr: i 
WfSfT T§snrT: ^: TRcJOTW ^11^11 

He will be a popular son of fire as 
Mahasena. As Saradvata, he will be the son of 
Saravana. 

qgfo tsq i ir l frmfa l 

NsSlWrdl^ TR 

Thus, this MahayogI will gain popularity on 
the earth. Being his six mouths he will be 
famous as Sanmukha. 


1^: ^ <te^wg«cuifcim:ll'tf'9ll 

Sulapani Sankara brought in memory 
Pitamaha Brahma including all gods. They all 
came there quickly. 


rr <*miRyhi xt 
Rif® 

jpwftct : g^fq^3Rn^r^oraT:ii'){^ii 

Those gods saluted Kamari Sankara and 
Parvati. They saw the fire god, Kutila and 
Krttikas very happy and saw there further the 
most aggressive, sun like glittering and 
dazzling all eyes with radiance a child having 
six mouths. 


eh%efe i fa<jd l: -gf feiff: 

4=1*14 <eraT 4^ fwt fi[snsf^RT tranmoii 


Those great gods said amazingly- O god! 
You including goddess and fire have 
performed the assignment which should be 
executed by the gods. 




Hence, please, stand-up we should now go 
at Aujasa, the everlasting holy place. We 
should sprinkle water on this six mouthed 
child in Sarasvat! by taking a visit at 
Kuruksetra. 


■frrrci: <{cni^4fcM<i:i 

*rf|4 R i R& i rtTW ^ f dHSU l f ll q ? II 

O gods, gandharvas and kinnaras! May he 
become our commander and kill the Mahisa 
and the fierce Taraka. 

<t(l?5ftrq<ir4lT^4: WjrH¥j: f Wdd :l 

Sankara said- "very good". All gods then 
stood up and went at Kuruksetra with 
Kumara. 

^TT: 

Indra, Rudra, Brahma, Janardana etc. all 
gods including hermits then did Abhiseka of 
that Kumara. 

W*rp5 T #TT 

ct Tteft Ff ngr 

3^H^ngir: ii moi 

Then Acyuta etc. gods did Abhiseka of 
Guha by mixing the pure water of Sarasvat! 
and the rivers flowing down into seven seas as 
also with the best medicines. 

^4^4^41 <td4i d^aim^iuii.-im^ii 

When Kumara got Abhiseka for the 
designation of army commander, the king 
gandharvas did singing and the nymphs 
started dancing. 

fRTi f? fit ful f?i 

Girija picked up Kumara with affection in 
her lap when he saw that he has been selected 
as commander of the army. She began to 
smell his head again and again. 

mrJtf^rfT dymdufaft: gromiu 

Parvati looked like Aditi, the mother of 
gods who smelt head of Indra during ancient 



Chapter 57 


241 


period when she also smelt the face of 
Kartikeya, which was soaked in water. 

dglfa fo Tfc W ^gT Traf *T?ftl 

Then Sankara, the fire, Krttikas and 

illustrious Kutila became happy to see their 
son so appointed on the higher position. 

??: 3thto3 31 

Tnrerag^pr: in^n^^riwn^ii^oii 

yudi^uf ^ c irwi' i 

rlijtf ^f?RT TJT5ET TsTRT *11 

Then Sankara assigned Kumudamall the 
best among four Pramathas- Ghantakarna, 

Lohitaksa, Daruna Nandisena and 
Kumudamall himself. 

^|i t^T: HH<| 

SH^WMI^II 

O Narada! Having seen the ganas given by 
Sankara, all gods including Brahma etc. gave 
their Pramathas for Skanda. 


WTuj wn w yidWi^H.' 

to fepi 3m xt M-U5bMH.ii $ 3 ii 

Brahma gave his gana sthanu and Visnu 
gave three ganas i.e. Samkrama, Vikrama and 
Parakrama. 





Indra gave Utkesa and Parikaja, the sun 
gave Dandaka and Pingala, the moon gave 
Mani and Vasumani and Asvinlkumaras gave 
Vatsa and Nandi. 


'rfilfd^iivrc: cfssiT gr^i 

W* % 5 mi 

The fire gave Jyoti and Jvalajjihva and 
Dhata gave three servants i.e. Kunda, 
Mukunda and Kusuma. 


mfu i r B Ri <c i rra i if w *ii?mh )u 5511 


Tvasta gave Cakra and Anucakra, Vedha 


gave Atisthira and Susthira while Pusa gave 
the mighty Panityaja and Kalaka. 


v fetramiwHMl i 


Himalaya gave Svarnmala, the best among 
Pramathas as also Ghanahva and the highest 
Vindhyancala gave a member (Parsada) 
Atisrhga. 


m ott: v xnf^N^i 
wt fore W lfepfrl l Wm% l *rc\ ll5<SII 


Varuna gave Suvarca and Ativarca, the sea 
gave Samgraha and Vigraha and the serpents 
gave Jaya and Mahajaya. 

yi^ehuf ^ wsfcsnsn 

*rei •ciifd^-H ^rg: yi^idjcrii^ii ^ ^ 11 

Ambika gave Unmada, Sankukarna and 
Puspadanta, while Pavana gave two attendants 
i.e. Ghasa and Atighasa. 

Tlfro W&i %T rWTI 

JlcJcOci^MlH yqvil^tiyyut %ll^o|| 

Amsuman gave five Pramathas i.e. Parigha, 
Cataka, Bhlma, Dahati and Dahana. 

*pt: yumy-niy digram 

?TT^m Wlfsbrt<*i h^jTJTK^H^^II 

Yama gave six attendants i.e. Pramatha, 
Unmatha, Kalasena, Mahamukha, Talapatra 
and Nadijarigha. 

xf ^-^ui ^ tern Tpim^l 

Ttw xt fire: MKir^ei^Timps^ii 

O great Dvija! Dhata gave Suprabha and 
Sukarma, Ganesvara, Mitra gave his two 
attendants i.e. Suvrata and Satyasandha. 

3RRT: gjg^STCfjT:i 

TJgn^f: cbH^Cil^u 

fqterasr: y?RT: fara5tSxgw:i 

W: f| ^T^TT U^!T Wll^'kll 

Yaksas gave Kartikeya fifteen ganas. These 
were Ananta, Sarikupltha, Nikumbha, 
Kumuda, Ambuja, Aikaksa, Kunati, Caksu, 




242 


Vamana Purina 


KintI, Kalasodara, Sucivaktra, Kokanada, 
Prahasa, Priyaka and Acyuta. 

Kalindl gave Kalakanda,, Narmada gave 
Ranotkata, Godavari gave Siddhayatra and 
Tamasa gave Adrikampaka. 

^raif : item 

iRifeirew ^ feiivirai: finran::ii'9^ii 

Sita gave Sahastrabahu, Vanjula gave 
Sitodara, Mandakin! gave Nanda and Vipasa 
gave Priyankara. 

fad win 

RFuft cblfvichl y i eUdtmlafl et TrfNmtnvavan 

Airavatl gave Catudanstra, Vitasta gave 
Sodasaksa, KausikI gave Marjara and Gomatl 
gave Kratha and Kraunca. 

«n^rr Ef w TTTT^Rf^l 
'tin 3n?^nfT w^^ii'3<su 

Bahuda gave Sataslrsa, Vaha gave Gonanda 
and Nandika, Bhlmarathi gave Bhlma and 
Sarayd gave Vegari. 

^ cRT^ ^dlgqfil MUgchll 
few V9<? ii 

KasI gave Astabahu, Gandak! gave Subahu, 
Mahanad! gave Citradeva and Citra gave 
Citraratha. 

: fE^nr yi^y^nf qf^n 

frTOTCI ET c|u|| cftfaf o|| 

Kuhu gave Kuvalaya, Madhudaka gave 
Madhuvarna, Dhutapapa gave Jambuka and 
Vena gave Svetanana. 

^daif et wftm 

wraresfr w esurt <JiH^ruinii c *11 

Parnasa gave Srutavarna, Reva gave 
Sagaravegl, Prabhava gave Artha and Saha 
while Kancana gave Kanakeksana. 

■»j?m ei faMnr ETTCcfg^r tri^ti 

tsjdmqi Tjgnra gsmf fa^mfa'tiRiif^ii 


Vimala gave Grdhrapatra, Manohara gave 
Caruvaktra, Dhutapapa gave Maharava and 
Kama gave Vidrumasahnibha. 



failed El RWAil 

Suvenu gave Suprasada and Oghavatl gave 
Jisnu, Visala gave yajnabahu. Thus, these 
rivers gave numerous ganas (or Sarasvatl etc. 
rivers gave numerous ganas). 

fferiT fl- TET HWcv 5?r y n frtfr n r wti 

ERTIH f«cRhlvi ^ vdfWtlH.il f *11 

Elffg fa^fadg dlVlHTHJ 

^lqpzji4jqri)ciiii tfaqrfjnifa Enifmi 


Kutila gave her son ten ganas. These were 
Karala, Sitakesa, Krsnakesa, Jatadhara, 
Meghanada, Caturdaristra, Vidhujjihva, 
Das'anana, Somapyayana and Ugra Devayajl. 

pfm ^WHHl 

ETM^dK^: 

Krttikas gave fire attendants to their so. 
These were Hamsasya, Kundajathara, 
Bahugriva, Hayanana and Kurmagrlva. 

wapiti RfFRHi 

forsraflt ei Et^iriif'aii 

The hermits gave Skanda their fire 
attendants. These were Sthanujangha, 
Kumbhavaktra, Lohajangha, Mahanana and 
Pindakara. 


TFTNt^ miuiq^MHl^ch^l 

et ^ tfaf ^<*Hiif fii 


Prthudaka, the holy place gave the 
attendants i.e. Nagajihva, Candrabhasa, 
Panikurma, Saslksa, Casavaktra and Jambuka. 


er«M jjetsttch wngr wf?FT:i 

w t^fa qpr c^l ^ii 

Cakratlrtha gave Sucakraksa, Gayasira gave 
Makaraksa and Kanakhala gave his gana 
Pancasikha. 


cti^Pwi Ejipnri Ef gwrtHi 




Chapter 57 


243 


wlf'jKi tnrtf: fafc* mu \mi 

Vajisira gave Bandhudatta, Puskara gave 
Bahusala and Manasa gave Sarvaujasa, 
Mahisaka and Pirigala. 

eR^iqj imrat Tf^ftaftru <? 

fa#cFT xl T^THT lHfeRIH.1 
witmwi: : II ^ ^ II 

iftrrf^qt tnaraf ^ fwrFHiHi 
T^ )^i 4Wdh5: f#? TOIW^II <*311 

Ausanasa gave Rudra and others gave 
Matrkas. Somatlrtha gave Vasudama, 
Prabhasa gave NandinI and Indra-tTrtha gave 
Visoka. Udpana gave Ghanasvana and 
Saptasaravata gave four excellent Matrkas. 
These were- Gitapriya, Madhavl, Tlrthanemi 
and Smitanana. Nagatlrtha gave Aikacuda and 
Kuruksetra gave Palasada. 

'foil «Kl«HumicH:ii^'xii 


Brahmayoni gave Candasila, Trivistipa 
gave BhadrakalT and Caranapavana gave 
Caundl, Baindl and Yogabhaindl. 


WWiVId F Ri d^tsMtltsM I HJ I'MIl 
RTSJ^f rT ^ I 

rt «rwrr train <* $ n 

3<*l«l-fi ^TCT tn?Rt ^1 

rr igrm ■pf^i i <* ^ 11 
Rafte r faafr rt ^ <« q gi gw:i 
thfet i ijffi rofli xr ^(ra i n ii <* 6 n 

xrf?RTi ^ wrr 

■R§fwti xi wfr w^ii <* <* n 
TTTcJIti; W£<f>7i W*IT Tr^rfartTRR:l 
« tn ft g»i fatfifrrari ^MsrarcrrfwlHii ° 11 


Mahl gave Sopaniya, Manasohrda gave 
&alika and Badarikasrama gave Satananda, 
Sataghanfa, Ulukhalamekhala, Padmavati and 


Madhavl. Kedaratlrtha gave Matrkas. These 
were- Susama, Aikacuda, Dhamadhama, Devi 
UtkrathanI and Vedamitra. Rudramahalalya 
gave Sunaksatra, Kadrula, Suprabhata, 
Sumangala, Devamitra and Citrasena. Prayaga 
gave Matrkas i.e. Kotara UrdhrvavenI, 
Srlmati, Bahuputrika, Palita and Kamalaksl. 
Sarvapapavimocana gave Supala, 
Madhukumbha, Khayati, Dahadaha, Para and 
Khatakata. Krama gave Santanika, Vikalika 
and Catvaravasinl. 

Wit 

e^bq^^jchl^ rT <hlcg4 T m qgTy r ft l 

^ fsRT:ll M V|| 

Svetatlrtha gave his attendants Jalesvarl, 
Kukutika, Sudama, Lohamekhala, Vapusmatl, 
UlmukaksI, Kokanama, Mahas'anI Raudra, 
Karkatika and Tunda. 

Prrrfr wnfr *iurisr wit 

?gt MglrMI fcHdld^:l 

WS-btllWiy^ rf ^ll^o^ll 

Having seen these ghosts, ganas and 
Matrkas, Garuda, the son of Vinata offered his 
peacock a speedy vehicle and Aruna gave his 
son Tamracuda. 

■?T% ^ 

ip5: ^IT ffe^T 
Him ?lr: ^3yraT: Mflii 

^ ^ m MycuyttdtiiM^ii 

The five gave Kartikeya sakti, Parvatl gave 
garments, Brhaspati gave Danda, Kutila gave 
Kamandalu, Visnu gave garland, Sankara 
gave flag and Indra offered his garland to him. 

Wt^rr yiijfat-crtirdi 

WTRWt cH^lRt ) tirui:l 

-^tifspi^' ^ fsrt 

Ttrsr 

Kartikeya began luminating as the sun god 
with ganas, Matrkas, peacock with sakti in his 




244 


Vamana Purana 





244 


Vamana Purana 


Chapter 58 

Killing of T&raka and Mahi§a 

fwfr 

Trfoicrrq ?ra *ra^rr frrfT^rr qrag? ■gfeqrn 
qg f f dchis r fyrrm mrmr ffetrafin 
^ -w^ra ?? araraTjrafcflRii 

Pulastya said- So appointed on commander 
post by gods, Kumara saluted Sankara, Parvatl 
and the sacred fire. He then bowed his head 
before six Krttikas and Kutila. Finally, he 
saluted Brahma and said- 

<J)HK ■scn^ 

RRtS'SJ TO rht\?RT:l 

yif Rfe tr rf rr ^ ii 311 

Kumara said- 0 gods! I salute you all. O 
great austere! I salute you with chanting "Orii" 
the supreme syllable. I will conquer Mahisa 
and Taraka both enemies. 

'JtH lf v cnj? fecR %gtTT:l 
3?PJTT TO TOHTOimi 

O gods! I am merely a child and alien to art 
of speaking. Please allow me to submit this 
time you all including Brahma. 

craft frofttJT Msicm-uI 
■JtsT ^TT: ^ ft’RHnWtlTrimil 

All gods began to gaze at him when the 
great soul Kumara so stated. 

yrerfafft g ra fts qjjrara 

an^ra ?%ft urmt 

Sankara stood up affectionately for his son, 
gave Brahma support of his right hand and 
came to Skanda. 


3TZTPTT JR? (TTO 5 s Tlp^l 
ct^=r xTFtft 

Uma then said to her son- O every killer 
son! Come here. Do pray and salute of Visnu 
the world’s adorable god. 

raft tou 

IPTTFTtar fcpf : II 6 II 

Guha then said smiling- O Mother! tell me 
that who is he? Explain his great fullness that 
even make the people of higher status like us 
to bow before him. 

TOtT 3H? 3 cR gpfflJT tRpj: | 

TO f| iT^TrtTT *l«*cM:ll ^ II 

His mother said- "Brahma will tell you 
when the work is over that who is this Garuda 
riding greatman?" 

ftraH fra? ■Rt ^raf^rar w ?ra>T: i 

Rira: wftSFnfig eraiFft rat$R:ii*oii 

You father, god Sankara has told me only 
that nobody among us and among the 
creatures is not greater than him. 

■RpfraT ‘nfsftr sftrora ^ftt^i 

rasft g«twf?!gg^rarat ircfaftscjpntjii wi 

Skanda did salute to Janardana and stood- 
up with folded hands and asked the 
permissible from Acyuta. 

fircji lig^TT rRT: II ?? II 

Lord Visnu, having bestowed his 
benedictions on Kartikeya who stood folded¬ 
handed in benediction gave him order. 

^ 3cm 

f ^raara froff raft faqremff r ffq n ^ n 

Narada said- O great Brahmin! Please, 
explain that what did the wish made by 
Garuda riding god Visnu for peacock riding 
Kartikeya. 



Chapter 58 


245 


^WR g^Hf w? 

RfjtR^r mm ^tii r*n 

Pulastya said- Listen to the blessing made 
by god Visnu for the victory of Skanda and 
killing of Mahisa. 

% fM «^tt R^mrl 

y*if$d«h<l fawjtd fg^nt^r: n *mi 

May! Lotus bom, Rajas Brahma do good 
for you. May! Unborn Visnu with discus in 
hand do all good for you. 

rf WR\ mm fR?^: I 

rtcr;: refsr f«t w RRlf fiiRdc»^ :ii 

May! Sankara, the bull rider do all good for 
you gracefully. O Peacock rider! May! God 
fire do all good for you. 

nfsft ^pssri 

sbtst: w wRdRRlf fry 

7J%C: 19WR 3% II ^>11 

May! The stars like sun, mars, mercury and 
Jupiter do good for you. May the Venus and 
Saturn do all good for you. 

q fl fcuft : fFRRT: 

ftfsrt ft 'safer 

Marlci, Atri, Pulaha, Pulastya, Kratu, 
Vasistha, Bhrgu, Angira, Markandeya hermit 
do good for you and may! Saptarsi do always 
good for you. 

RetMRI: 3TWK1 t#SJTI:I 

^T: ftsirar ft^RT: 

t ^RPTTWTtn W II 

May! Visvedeva, Asvinlkumara, Sadhya, 
Marutas, fire, sun, Suladhara, Mahesvara, 
Yaksa, devils, Vasu and Kinnaras be always 
prepared to do good for you. 


R1RT: ^Rutf: nfttT: 

lp g r qrH i: ^rg^T: i 

■R^NdT fW R%£f: 

% fv£f TlfT •MySPn:ll?o|| 

May! The serpent, birds, rivers, reservoir, 
the holy places, the seas, the mighty ghosts 
and Vinayakas always prepared to do good for 
you. 

May! You receive all good from the human 
beings and cattle's. May! You receive all good 
from the organisms having several feet and 
may the organism without feet bless you for 
victory. 

reft Tffirt cret ^ugRP r af, ;i 

Rif ^txUI^IR?ll 

May! The thunderbolt holding god (Indra) 
defend the east, the god with Danda (Yama) 
defend the south, the god holding Pasa 
(Varuna) defend the west and the moon 
defend the north. 

cr-_ F _ __*\ N . 

yl^ltfoifcil f cpW ^uiim-<ih;i 

Hdlylfrui yif: f?iy: fyfrRiRfRimii 

May! The fire defend Agnikona, Kubera 
defend Nairtya, Pavana defend Vayavya and 
Siva defend Tsana. 

suRyif §y: Rif rtwt: i 

tflflril ^IRUII 

May! Dhruva defend upside, Dharadhara 
defend downside and Visnu, holding musala, 
plough, discus and bow defend in the 
intervals. 

yUiglSwjl-flsil RTf f*f Rif f^RTTfl 

sfaif ^Tcfa: Rif RTStyriRmi 

May! Varaha defend while in the sea, 
Narasirhha in inaccessible place and Srlman 
Madhava in the form Samaveda sound defend 
you from all sides. 




246 


Vamana Pur&na 


MCitrq <}ciN 

xn* ^Sd^WHt - 35 : ?rfd*ntojPJTt:i 

M fi mrM wpm ^Rf^n^n ? 511 

Pulastya said- When blessing was over, the 
mighty commander Guha flew up from the 
land after saluting all gods. 

<TO^cT W: Tjf^ 

arfsrnj: fftit ft ehu T^ M i qmi 

The ganas given by the pleased gods 
followed Kumara in disguise of birds they 
converted them voluntarily. 

Trnrcsj <raT OTf: ^rgftijjftsrcddPji 

OT OTftd dfdRT <^WI Mftl^ibill ?<£ll 

All mothers too flew up in the sky in order 
to support Skanda in killing the monsters. 

dd: dOT ^fttSdcflstUlHI 

ifRlt fuf fOTtdcrdHUTqjl ^ II 

Skanda said ganas when he marched at 
some distance- O great warriors! Descend on 
earth immediately. 

w 3?cPEr: spgr arawftf 

strr; itd-dw^yi dr? T*# 4 deb<Hji 3 °ii 

All ganas descended on the earth and made 
a loud noise w'hile descending at a distance. 

dfadl<ft 1# ddWuft xj qpHdtfHI 

EAvimldUlui didiA <NdFrai(ii 3 ^11 

Such loud noise entered in nether, the 
dwelling place of Danavas by covering the 
entire earth and ether from the great holes in 
the bottom of sea. 

3 |d: d wftTTRt drwJT xj 9 TddTI 

(ftftdAd wm gwnA d R^m 9113311 

The wise Mahisa, Taraka, Virocana, 
Jambha and Kujambha etc. monsters heard 
that sound. 

xt sjot wpt dr? oramtrpm ^1 
fe ft dlft fd tifadd duf ^jytddi-ychtfn 3311 

Having heard the gross thud like 
thunderbolt, they all went to Andhaka in order 
to know what it was. 


?r ^rilRlftAel OT ?RWrai:l 

dWHI lf ftfeH I M ^ dfd dRdll3*ll 

O Narada all those mighty monsters 
became sad and began to think over that loud 
noise. 


xpddrg rf ^ricHlrf 

wxftsar <prwhii 3 mi 

When these monsters were deliberating, the 
demon king Patalaketu having pig like mouth 
came up on ground from the nether world. 


■p diuifaifil otifiid: dPWdt yg^:l 
3tf%5R W^OTdfdniOTl 3 $ I 


The arrows were stabbed on his body 
causing pain and he was shivering. So, he 
came anyhow before Andhakasura and spoke 
in fear of the event. 


ddTSFdRT fttftdl dJHdOTSPT dfdl 
d fdSdPfxg d<d: WOT ddTPOTII ^V9|| 

Patalaketu said- O the king of monsters! I 
had gone to the asrama of Galava. I forcibly 
began to destroy him. 

yiyry*^ui jifayiifa dmwjj 

d vjiA d dt ft 3lf?d: ?k:II^ 6 II 

0 king! Just when I went that asrama in 
disguise of a pig, suddenly a man shot arrow 
at me. 

W OTSTdldOTrd xf ftt tradf5WPfll^^ll 

As the arrow had broken in jaw, I ran fastly 
from that asrama. He chased me to a longer 
distance. 

fXftfftdqfa: »£dft drftnrftl 

fdH fdftfd c«d4dW ^TTRT ^ ^Sd:l 

d^Uldfw Wtft d^TIufddll'Coll 

O monster! He was chasing and his words- 
"Stop, stop" were ringing in my ears. The 
sound of hoof of the horse on which he was 




Chapter 58 


247 


rode coming nearer. Due to fear of him, I 
came at the southern sea. 


I saw there the people having several forms 
and sizes. Some among them were making 
sound like cloud thundering and others were 
reciprocating them. 

3R|r fT ftcrpft 

ctr^ t n?renfa ir 11*311 

Others were saying that we will definitely 
kill Mahisasura. The other people of sturdy 
limbs were saying that they will kill Taraka. 

TOnt wnrf tnr snqtsRj^arci 

nS 

Mgiufa nft&m Mfddbfat 11*311 

SROqf ftppT ^ Jf 


ddliRraiMjHIH: 

cTOT w ilytcM cRt:ii*mi 

n 9 

q faoBf TTWT?T ^ %Tlfw ^Rcfl 

Mfeuwuchsjnft wnsr ctRht erc:ii*$n 

3Hlt9U^d q dUl^-yct, I 

4 cmRg^-d>i ^gnr n *va n 

O king monster! I was feared of listening 
their declaration. I ran to the open trench 
(hole) on the earth in fright. That warrior 
chased me. On account of his fear, I have 
come to you and abandoned my own 
Hiranyapura. Please, be gracious to me. 
Andhaka declared in cloud thundering voice 
in reply to him- "O monster! Don't fear of 
him. I am your defender. Then Mahisa and 
Taraka including Bana set out on battle with 
their attendants without seeing for the 
permission from Andhaka." 



W3Tfg: RTT^stT: RraHTg^ll*<SII 

O hermit! These monsters with their army 
went at the place where the ganas of fierce 
size making noise. 


<JgT <*|R$«b4P|U|Kdd: I 

The ganas of Kartikeya and the group of 
aggressive Matrkas suddenly raided on the 
monsters when they saw them. 

'M 3TRTT: WOT: 5P|?r ufw 

4 <qci ^sgf^imoii 

The mighty Sthanu-Rudra at their front 
began thrashing the army of enemy like 
animals in a fit of anger by giving hard blows 
through Parigha. 

W ftEF# diHVIKCI 

f3Tt tifuMKN 

Kalasodara began killing the monsters by 
taking axe in his hand when he saw Mahadeva 
so killing the monsters. 

3TOT TO TTRj 

The fierce Jvalamukha began to press the 
bodies of monsters with horses, chariots and 
elephants after gripping them through hands. 

ctugchyifa 3rRPnfoi%^i 

TlWt tTtjfllT&l M^uld llV3II 

The furiated Dandaka began to throw the 
monsters into sea by picking up them with 
their carriage (vahana). A sword was in his 
hand. 

¥l$3>*ufer ■p# 3H3THI 

Tran 

As the minister becomes cause for 
destruction of unjust king, &ahkukarna 
holding musala and Prasa began churning 
monsters through the plough. 

Tsi^xpferet mrp£T:l 

%n fep rt «npT i V M i 

The bold Puspadanta, heard of ganas, 
holding sword and shield, began to cut-off the 
monsters in two, three and numerous pieces. 

znt qq yyidfdi 




248 


Vamana PurSna 


Whenever Piiigala rushed with danda in his 
hand, a pile of monsters' corpse was seen 
there. 

The chivalrous Sahasranayana, the best 
among ganas was killing monsters with horse, 
chariots and elephants. 

feraR el'd^Kyi 'luKim^imill 

Bhlma was killing the forwarding monsters 
like a rain of boulders, as if Indra was 
destroying the great mountains through 
thunderbolt. 

y raxfrE Ei q ft tut: ingfwt 

The mighty gana Pancaksa having eyes like 
axle to chariot wheel was slaughtering the 
mighty enemies through the hard blows made 
by Mudgara. 

’WTlij 

TO W rT ^fiRT *?ll ^ o || 

GiribhedI, the fast racer began to destroy 
the elephant with its rider and charioteer with 
chariot by blowing merely his slaps. 



O sage! The mighty Nadljangha began to 
thrash the monsters with blows from feet, fist, 
legs and thunderbolt like elbows. 

fyPRTT xHUid *TI 

Kurmagriva began to kill the monsters by 
blows from neck, head and feet and by 
pursing the vehicles. 

ftrugraiRjj chlctBiti i 

O Narada! Pindaraka began to penetrate the 
monsters aggressive to war by giving blows 
from teeth and Smga. 


dd'Rc^hgH ySERR 

yw wyu i h n^n 

Mahisa and Taraka marched forward 
aggressively when they saw Ganesvaras 
killing that uncountable army. 

Wfn% : fftRTWII^mi 

All those Pramathaganas covered both 
monsters who were blowing special arms 
from all sides and began fighting fiercely. 

Hamsaya began to blow Pattisa, Sodasaksa 
from trident and Satasirsa by sword gave 
blows on Mahisasura. 

TR&t faVltchl 5TI 

^j#T qfa VRl^t ll 5^11 

Srutayudha gave blows from mace, visoka 
from musala and Bandhudatta from Sula on 
the head of that monster. 

VJyT7RR^raufgv1:l 

m«Kuid, tn3*roiqtafa ■fara; fy ^<sn 

Similarly, the other members (Par§adas) 
gave him sharp blow of Sula, Rsti and Pattisa 
but he stood undeviated like Mainaka 
mountain. 

dlOfcl craftjUFRJT TUfl 

Bhadrakall, Ulukhala and Aikacuda blew 
hard on Taraka with the specific weapons. 

Both these monsters were putting in 
excitement to ganas without getting excited by 
Parsadas and Matrsaktis. 

TifirTrrg«T:iiv9^ii 

Mahisasura then rushed to Kumara with 
weapons in his hands after giving a bitter 



Chapter 58 


249 


defeat to Pramathas by blowing mace etc. 
weapons. 

fPTUKRi ftwt f|i 

^crar 

Sucakraksa picked up discus and prevented 
that Mahisa while saw his marching forward. 

O Brahmana! the monsters and ganas both 
great warriors (charioteers) began to fight 
varied ways that time. 

for jrf?ni'9Vii 

Mahisa threw his mace on Sucakraksa after 
giving it a turn. Sucakraksa also threw his 
discus on that monster. 

TRt ' ^dlyn ri Wfi nfoHT*c|fll 
m ^^fErra ?r rifoferfrriivami 

That discus with spikes very acute was 
thrown on Mahisa. It split in pieces the mace 
so thrown. Then the monsters began to cry 
with words "Oh! Mahisa has been killed." 

vRR TrRl^r 1*iyfl¥ki4 

Banasura with reddened eyes in anger, 
rushed just with Prasa in his hand and gave a 
blow to discus with five hundred fists 
(mustis). 

IT: I 

«r?wnfM PmitJR ■»!%: fRMIvsvsil 

He then fastened Sucakraksa with his fire 
hundred arms. Sucakraksa was made 
actionless by Banasura however he was 
mighty enough to fight. 

TRriB ft WIOTT^nr %| 

When the mighty Makaraksa saw 
Sucakraksa so fastened by Banasura, he 
rushed with a mace in his hands. 


uqqi ft PiMitiH M^lqH:l 

Tf gift Tfa TriJrBt sftSrijTBt II V9<? II 

Wri pftcSFHt UlfcdtlWyMPWfl 

riSJRT^bJT 'dlftdlS^cd<l4^tsl:ll 6 o II 

The mighty Makaraksa gave a sharp blow 
on the head of Banasura by his mace. Bana 
left Sucakraksa free on account to severe pain 
on his head. That chivalrous ashamed after 
seeing his free from his grip. In vagary of so 
depression, he went to Sallgrama. Bana too 
left continuing the fight because of injury. 

5WHPT fo? c^rqui IJTrTPTOI 
<fiT: triTR rTTRBt ^vftl 

igftiRrafr ^r: TrforcRii c ^11 

O Narada! The hole army of demons was 
scattered. That chivalrous demon Taraka 
rushed towards Ganes'varas with a sword in 
his hand. 

fRrif TOTfopT ■HlfiMI 

t I 

tmidtsnrft M#tdi wr 

W? TOlf; TTWr 

That unique warrior holding sword had then 
defeated the Ganes'varas including Matrkas 
and Hamsavaktra etc. They all sheltered to 
Skanda due to severe fear. 

VTRF( UU||^ 

•R cTTTcE Gift WR-dHJ 
TRrril for? 

Kumara, the son of Mahesvara pierced 
Tarakas* heart by his acute blow of sakti when 
he saw his forwarding with sword and when 
ganas were seen frightened. He fell on the 
ground due to such sharp blow. 

dfcfot wfr 'mh?uT 




250 


Vamana Purana 


^SFHt gTTrtCT 

3Pim #t TT <i mi 

O Maharsi! The proud of Mahisasura licked 
dust on the death of his brother Taraka. That 
rude became anxious, showed back to the 
battle and ran toward Himalaya. 

STurteftr gft f^rssr 

hi) 'fRUtfl 

When chivalrous Taraka was killed, 
frightened Mahisa ran to Himalaya and the 
miscreant army was slaughtered by ganas, 
Bana also entered into the deep ocean in 
vagary of fright. 

%53T f*THt g n qffi Trek 

3Pj?r ttp ^ r \ 

reft fwi iu^9ii 

Kumara rode on peacock having Sikhanda 
and rushed to kill Mahisasura after he so 
killed Taraka in the battle. 

■tfTfgtT: fyitslfijS&dH 

WhrRt 

%qwvT rerr 

TJ3T f%^TII 6 6 II 

When Mahisasura saw the rider of peacock 
(Kumara) with particular sakti chasing him, he 
immediately left behind Kailasa and 
Himalaya, reached at the Kraunca mountain 
and entered into a care there. 

xfciE! II 

dHl^lcd^ TT?t5ftri 
SffreTT T5SI 

TT: fwtS^II £ II 

God Guha, the son of Mahadeva began to 
keep a vigil on the monster so entered into the 
care. He stood there thinking that how to kill 
his brother. 


^ oII 

Then lotus bom Brahma, god Sankara, 
Visnu and Indra came there and said- "Kill 
Mahisa with mountain by blowing your s'akti. 
Thus, complete the divine assignment." 

ftra^cT rTSZT 

g52t ft MITN^yTi 

WRR WP ^ *n§:ll ?ll 

Kartikeya smiled on this factual and 
pleasing instruction and said to gods- "How 
can I kill the grandson of my grandfather 
(mother's father), my brother and the nephew 
of my mother?" 

TnjT reTTT) fet 

re 

fusrr Xj reilf hdretMITI: 

renf cq fa xn fofts frei s ? n 

(In this context) an ancient Sruti (dictum) is 
spoken. It has been applied by the learned 
persons in Vedas called Abhanaka. According 
to this best dictum, even heinous miscreants 
go to the heaven. 

fit sngjvi cp&MyTHcHd-ti 

win rerrei 

<£dlM<ldl ftct g«ZtT 

3TraT%tSqT JjtcRrl^clll } II 

The cow. Brahmin, old people, realistic, 
child, one's relative, a chaste woman and 
Acarya etc. preceptors are not worth giving 
sentence of death even if any offence is 
committed by them. 

TTt 

retT tret ’JfRT: 

T^T ^reret redfareift Tlpll ^ll 


Chapter 58 


251 


O great gods! I will not kill my own brother 
as I am known to that dictum. I will kill that 
demon by using my sakti as and when he 
comes out from the care. 

efKc)| Tpt fqgStl UgUlg $>!*: I 

Hdl trf?nTF^ dcttl 

gr^tj' tdw fif^t % ^{ii^hii 

O great hermit! Indra pondered upon the 
statement given by Kumara and said- "You 
are not wiser than me. Why are you speaking? 
Listen to what Hari had said long ago." 

It is quoted specifically on scriptures that 
one should not kill many for one person. 
However, the man is unstuck to the evil when 
he kills one for safeguards of the interests of 
others. 

W -onfall I 

^ irr^TTsfu um^:ll<?y>ll 

O son of fire! Having heard this theorem I 
had long ago killed my sibling Namuci in 
spite of alliance and amicable relations 
between us. 

wfw m<rei4fra i 11^411 

Hence, kill Mahisasura with Kraunca by 
blowing will valour, the sakti given by fire 
god. 

cpm: w WtR: 

Having heard, this Kumara's eyes became 
red with anger. He said to Indra slightly 
shivering in excitement. 

ire f% cf ?TT iti 

^rrfirf^nr^ *rr oci §4 t TjfrqRftrii o u 

O stupid enemy of Vrtra! To what extent 
you have power in body and arms. Whether it 
is worth challenging me. You, falsely 
boosting like a man lost of wisdom. 


ayeim 

cf ^5?: 3H? ^11 

The thousand eyed Indra said to him- O 
Guha! I am stronger than you. Guha 
challenged Indra- "If you think so, then come 
and fight." 

3U^T8T ch frilly cl I 

f?n ?o^n 

Indra replied- O son of Kjttika! The person 
coming first in round-turn (pradaksina) of 
Kraunca mountain, shall be deemed mightier. 

wpr 'sfrgr 

m^nr \ ^ ^n 

Skanda stood up and went very fast on foot 
to do Parikrama of the Kraunca mountain. He 
did not ride on peacock. 

ni'Kiti mfarai 

rRsft ITS ^ifardi 

Indra to came there after Parikrama he 
made bare-foot and left his elephant behind. 
Skanda approached to Skanda and said- ”0 
idiot! Why are you seated here?” 

crfiP5: JTTe? W 3^%ui;| 

^icTISW ^ r^JT JHK; ?oq|| 

Indra replied- "I have done Pradaksina 
earlier than you. Kumara protested and said- 
"You have not made it first." 

ucf -q*n ucf few-d'l wi^i 

Hlyctia «ni ^0^11 

Both of them began disputing on this issue 
by saying he was first- he was first. Thus, they 
went to Sankara, Brahma and Visnu and 
reported it before them. 

■^3^ ft TT ^|<s)H:ll ?o\9|| 

Visnu said to Skanda- "Ask the mountain 
Kraunca. The man named by mountain shall 
be considered the first who made parikrama. 





252 


Vamana Purina 


cRnara^ar: hra%:i 

Ift pr tpf IR^oi^ll <jn 

Hearing the words of Narayana, the fire- 
bom God reached to Kraunca mountain and 
asked him that “Eho circumambulated first?” 

rranr ttgirgRn $<wil pii n 

Kraunca, the wise mountain said- ”0 Guha! 
Indra had done it first and then you had made 
it.” 


Tier fcRT TT 5bly'lrtlf^RdW:l 

?T5rqT m rRJII Ho|| 


Kumara furiated on mountain, he blew the 
sakti and the entire mountain along with 
Mahisasura penetrated in pieces. It was 
completely collapsed. 

dfw^s ar it# 



'vH'*g^ 'tffppftf^r w g^TII 

On the death of his son, the might SunSbha, 
son of Himalaya came there very fast. 
Brahma, Indra, Rudra, Vayu, Asvinlkumara, 
Vasu etc. gods, returned to heaven when they 
conformed of the death of Mahisasura by 
Guha. 


WMfjjvi pITT: 

??{% Vjjrqip 

PlcilRd5a*y\ui %*TT- 

dltdf St foqf Jj^.Rrg4\4 ll II 

Mighty Kumara intended to kill his 
maternal uncle through the hard blows of 
s'akti. However, Visnu appeared in the 
meantime, embraced him and prohibited him 
by saying that he was Guha's preceptor. 

fprracTiRj 

3T*Jgr p dldctl^l 

# fUT* ^rVRslIu^T 


Himalaya came to Sunabha, took him with 
hand, brought towards other side and Hari, the 
rider on Garuda took Kumara with peacock to 
heaven very fast. 

p: m # 

WT W frriFT- 

tdvi<I<vT i qH .n w#ii 

Guha than said to Suresvara Hari- "O god! 
My discretion suffered due to excessive 
affection. I have killed my maternal brother. 
Hence, I will put my body on fasts. 

fsfatracer: n nmi 

Visnu said to him- "O Kumara! Go at the 
holy place Prthudaka in order to absolve from 
sin. That place is like an axe to the tree of 
evils. 

fmr- 

^RT 

*PTIR w ^T^ETII II 

Following the words of Hari, Kumara went 
at Prthudaka. He saw Mahadeva there. He 
took bath, worshipped gods, regained the 
splendour like sun and then returned to the 
residential mountain of Mahadeva. 

R|>T9Pf cPT- 
STcfTT McH(¥H4jl 

OTTmraro psert rrerr 

?rte^r pt cR^r 

The Ganesvara Sucakranetra began to 
observe penance for the pleasure of god 
Sankara in Mahasrama situated on the 
mountain. Sankara pleased on such strict 
penance and prepared to give him desired. 


Chapter 59 


253 


cf£ eKMI^II# 

Rjjfliguusui 

fe^trasn gj^or 

UluiW rW TOP[ 3^TcTII Hill 

He asked for having special weapon with 
him. ”0 god! Please, give me an excellent 
discus which may tom into pieces the 
multitude of the arms of the enemy Bana in a 
matchless fashion. 

rPTIf 

cR H dctr^STWI 

d|UIW dSI^-i 

m fgxrranns%iHHii 

Mahadeva said to him- "Go now. I have 
given discus for which you asked. It shall 
definitely, suppress the over grown arms 
power of BapSsura. 

T|%T: 

tn^l Ttf?ra^r fs^ 


When Skanda so received the discus, 
GanesVara went to him, bowed on his feet, 
prayed and described the grace of Mahadeva 
before him. 

dcjlrk 

TJRJ: VRBIHim^ 

wmt wufagsft rni h ?ii 

Thus, I have completely described the 
episode pertaining to the slaughter of 
Mahisasura by the son of Sankara. Kraunca 
was spoiled as he had sheltered the sinner. 
This episode effaces the evils and increases 
the account of noble deeds. 

diur^iv i Tf ^ ' Sgmr: im^ii 

*** 




Chapter 59 


253 


Chapter 59 

Defeat of demon Andhaka 

^rrsTrr wr ^tht wife:i 

TT 3R ^ ^TJT f^T^8T:ll ^11 

Narada said- Please, tell us that the demon 
suddenly. Killed by an arrow thrown on him 
while he was busy in discussing matters in a 
meeting, who was that person who attacked so 
fiercely? 



sfcdtavil ^PT -q^ n fl qr ni 


WFJpT ^ItiPl^T^TT^II^II 

Pulastya said- O great hermit! Ripujita was 
the king in Raghu dynasty. He had a son 
meritorious, great soul chivalrous, enemy 
killer, mighty and generous to do equal with 
friends, Brahmins, blinds, paupers and misers. 

foroJ wwd qiyumm wti 
^TRTl ufauTT 3^ feraFT Vill 

Narada said- What work in favour of the 
hermit Galava, had performed by that son of 
king by throwing that arrow? 



*<i(d ■r umiw3H.11 q n 

Pulastya said- The hermit Galava was doing 
penance at as'rama during long ago. The 




254 


Vamana PurSna 


demon Patalaketu used to create hurdles in his 
penance and disturbances to his meditation. 
He was doing this all under influence of 
ignorance. 

Tratrsfq guf wrairr^i 
^ i vn wrrgr tr 

%n 5 n 

In spite of being capable to turn his body 
into ashes, he was not intended to misuse the 
power so acquired. He looked at sky and 
expirated long, hot and bitter air. 

ddliUHIgrfW: W 

gnm wwlfWi *n 

3TffT WSTTfaT 3 dHUMIHJI^II 

Then there fell a horse beautiful down from 
the ether. It had been declared by an invisible 
sound simultaneously that the horse so 
dropped down can cross a distance of one 
thousand yojana in a day. 

cf 3PJUP93R ^5 
arcISefii 

The hermit assigned that horse to king 
Rtadhvaja and continued his penance. The 
prince thereafter went to that demon and 
injured him by an arrow. 

^H l tcUdHI g Kfi frggt 55 t^ti 

d|eW>Wlc.feHl trt TTHIISII 

Narada said- O great resolute! Please tell us 
who had dropped that horse down on earth 
and who made that intangible declaration? I 
am curious to listen about all this. 

fagrafRfa q^mrrr 


v&rti ftf- 

t1dl«SMiyil?o|| 

Pulastya said- The illustrious and mighty 
chief of the Gandharva, the musician to lord 
Indra named Visvavasu had dropped the horse 
down on the earth for his daughter on behalf 
of Rtadhvaja. 

<35tS8lf 

W: cEtSZlf Tfll HU 

Narada said- "What was the purpose of that 
Gandharva in sending that horse and what 
purpose was of the king Kuvalayasva?" 

fejTBTTTt: VliHquilWsll 

CRT f^tT^I 

HIctUiRltv'l: Vlftiaift^l 

qw *r<jrcrctan uw 

Pulastya said- Visvavasu had a daughter 
Madalasa. She was filled with intoxication. 
She was modest, the best among all women in 
three-worlds, a beautiful one and her radiance 
was like moon-light. 

tn 

^?fl 

cTPnsfa: 31 ^tT:II^II 

Patalaketu, an enemy of gods saw her 
enjoying at Nandana forest and abducted her. 
That special horse was given for her defence. 

ui 

gfmqfh tiRydis^ri 

t?rezfT wr thtott ipwnu r*ii 

After killing that demon, the prince got that 
virgin having the best thighs and married her. 
The prince with that deer eyed virgin was 
looking as if Indra is there with his wife 
Indranl. 




Chapter 59 


255 


t h?t§^i 

f^m-tiKg-ya t qlRifaR^ga 4 ^t:ii qmi 

Narada said- What had Andhaka done 
when the great demon Taraka and Mahisa 
were killed? Andhaka was the son of 
notorious demon Hiranyaksa. 

3citcM 

di<ch ftfpr <|gT T&ts^ra>:i 

Pulastya said- When Andhaka saw Taraka 
and Mahisa both killed in battle, he filled with 
anger. He was destroyer of divine army and 
most cunning demon. 

rTcT; 

He then took Parigha in hand and came out 
from nether with a few soldiers. He came 
upon earth and began strolling. 

^gT ^ firf^TT 'y(itMKT fecTT ‘^pnil *<SII 

While so strolling, he saw Gaurl, the 
daughter of Himalaya on mountain Mandara 
covered by the caves. 

cbmcHuiirf: fr?&TT^raTlft:i 

m ^st niRi'M^i sfTii n 

Having seen that beautiful daughter of 
Himalaya, Andhaka suddenly filled with 
sensuous feeling. 

R^f cTOR RJWre T ch :i 

grf^r ^ o n 

Then Andhaka, that idiot and sensuous 
demon said- whose daughter is this beautiful 
virgin? 

nqRrtjjrwiflwIi 

Rl«*b<rl-i ^ TJII 

If I could not make her my bride it is but 
useless living for me? (viz. I should get her at 
any cost as my bride). 


Re^HajRSRIRI R 

3T#r tm wrtrr Rst^ot hrmhhji^ii 

Condemn to my formidable complexion 
being its useless if I could not get the pleasure 
of embracing this thin loin virgin. 

if «RJ: V RfocT: RTRT 41luuiRt*:i 
Rt RmPud^ytt rft ?3ii 

He would only be my brother, secretary, 
sibling and the comrade in war who would 
make my meeting with that beautiful virgin. 

fem RToff fEcTTRTt ^51^11 ?^ll 

The wise Prahlada covered his ears with 
both hands, nodded his head in rejection when 
he heard this averment from the demon king 
Andhaka. He said- 

ITT ^ Cf? wm fe^l 

Rpfcr ?t3ttrr far?jfcn:ii ^ii 

O demon king! Don't say this. She is the 
mother of world and wife of Sankara, the 
trident holder and monster of this whole 
universe, 

•rt ciTsicr T?T§<ffis m: f^rf3Rrf?Rt^i 

R3RT: RT fRR33T TRTdAll^ll 

Don’t do such act as this will immediately 
destroy the whole clan. She is other's wife for 
you. Hence, don’t fall in nether, (viz. Don’t be 
so cunning). 

ffaTRitcT % 3fR?wfR % RifrRRRJ 

FaSRTt RTRTWTT?RqR^II 

May! Such act condemned by gentlemen as 
also the wicked to perform by your enemies. 

RtR: TvTtRT RlfaRT RlfS^RI 

RSR RgR Rcjedfa f|rt ^11 R<^ll 

0 king demon! Whether have you not heard 
the benevolent, factual and preventive hymn 
chanted by Gadhi king when he saw his son 




256 


Vimana Purina 



Chapter 60 


257 


Ganesvara heard the commotion so made by 
monsters, he suddenly stood up. 

wa dHcll^ qyctlRc) grtfaw. I 

cfft: TTnrar.-IU^II 

W^nfiggjT ^gT ^rtrrfV 

xt tTT ■g^f: w- MTS^nr^yinu^ii 

fSTORT 

eralMcrdN' sr 3sn% xtiu*ii 
ciwfdy JM&j fa*IdWT:l 
'dH^dyxW: vlirl^l «fomr«l(M<*i ?OT^IUMI 
f^J ^P=fa[ yiywi: fWW 
swgJtsfif 'Pjfd v*m sprwfN^rKi 

^gT TRT: IldlHttl^iiu^n 

Furiated Ganesvara took thunderbolt 
analogous to Indra's weapon, defeated all 
monsters including Maya, went to Ambika 
and bowed his head on her feet. The goddess 
also instructed her varied forms- "Go 
whenever you like. Stole on the earth and 
receive worship from the human beings there. 
You all will reside in orchards, forests, 
regetations and trees. Be fearless and now 
move from here. All of them kept the words 
of Ambika, bowed their heads, received 
honour from eunuchs (Kinnaras) and then 
moved to all directions. Andhaka got 
conscious after sometime, but could not see 
Girija there. He saw that his whole army was 
badly crushed so, he returned back to the 
nether. 

cfWt g<irHl 


O sage! Andhaka could not forget the 
beauty of Gaurl, became sensuous and 
anxious to get her. His mind was stuck to 
Gauri so severely that neither he used to take 
food in the day nor slept for seconds at the 
night. 

^rw^wssEfPT: im ^ ii 




Chapter 60 257 


Chapter 60 

The story of Demon Mura 


-m: yr^rrr wrotiRTwr qi^TT wi 

WIW *11 

Narada said- 'Tell me please where 
Sankara was at the time Gaurl and Nandi 
fought against Andhaka?" 

scnrar 

f^RTtsqcRj;i 

rT^ra^f RW4T: ^un! 4: y$ ?3r l lRII 

Pulastya said- After the end of great 
affection for one thousand years, god Sankara 
had lost splendour and felt him very weak. 

wtitur fr^RTrs-?? i 

rTOtSSjfa rf^T ^ T# qfrWfli II3II 

When wisest Sankara guessed of his power 
loss, he decided to observe penance in order to 
regain the power and splendour. 

j( ^Wd^ia TrwiJRjifatcbi fog: i 

$wifc; ' l TtHTt fer^IK "M^dHH^II 

That sovereign Sankara resorted to great 
fast (resolution), assured Ambika of his 
decision, handed over the security to Nandi 
(Saila etc.) and started walking on the earth. 

gr^TOT: «Z^£l H$l¥ig<slW illslHIH.il HII 

He put Mahamudra in neck, earrings of 
great serpents and Mekhala of Mahasankha 
(coneh) on his loin region. 

cpim ?%ot wr Tjgr ^Husy^i 

T ^i^tfRtl # ft ii 5it 

He began to stroll around the trees in plains, 
climb on the mountain peaks and on the river 
banks with Narakapala in his right hand and 
Kamandalu in left hand. 

oridi^Rwyi <m\ jR^ntan 



258 


Vamana Purana 


He passed nine hundred years in tour 
around three worlds and lived on roots, water 
and air as his diet during this period. 

gfer tj# i 

trt dufviHwAn <s n 

That ascetic then took a seat on upper 
Himalaya at an attractive and plain surface of 
the ridge and controlled his breathing by 
putting Vita on his mouth. 

cmt cftei tjrqirr h^(sh:i 

^m^iRtuuuii «r<ofid^n n 

That Vita blazing with flames later on 
entered into the skull, penetrated the forehead, 
came out from the middle portion of matted 
hair and fell down on the earth. 

On account of such sudden fall of Vita, the 
mountain burst and turned into plain land. The 
holy place Kedara became famous at that part 
of the land. 

crat wistst.-i 

w\ 

O Brahmin! Mahadeva, the bull rider then 
endowed Kedara with power to absolve sin, 
enhance noble deed (punya) and ensure 
emancipation to the devotees. 

sin cffaf hten tidfin) ^n:i 

flgWlfafr fectf.ll w II 

quMiuic&nidtfift frfin: tifura>d:i 

cmt fcpjll ^11 

Those self-controlled men who would drink 
your water and practise a vow of celibacy for 
six months without eating flesh, liquor and the 
food prepared and offered by others, shall 
surely have my linga appeared on the lotus of 
their hearts. 


They will never indulge them in sins and 
the sraddha made by them for ancestors shall 
be undepleting and keep all in satiation. 

^OTT 33HTOTp4ar:ll Wl 

A bath, donation, penance, offering (Homa) 
and Japa etc. performed here shall be 
undepleting and the devotees shall never fall 
in the trap of birth and death again. 

■qtTSt ftTrftaf STO ^T:l 

if!# WII ^11 

That Kedara, the holy place since then 
began to render people with purity and gods 
with satiations by virtue of Mahadeva’s grace. 

m ^FIPT ?T:I 

■Hnj ^ ^>u 

Mahadeva having so blessed Kedara, 
immediately went to Yamuna known as 
Kalindl and daughter of sun god for bath. 

<T3T TRlc^T tjPTTOW WWdllfl 

cfHT 3^: ^T3lt 'MiqRlRiRlH," ?dll 

After bath there, god Sankara went 
Sarasvatl a river emanating from Plaksa tree, 
surrounded by several hundred holy places 
with fresh and pure body. 

§T?T TTO fT: II n II 

He descended for bath, took a dip and 
began chanting Drupada Gayatri in the water 
of that holy river. 

Wfk g#tf5WI 

TTT2T: ¥c(Mil ^rmt T 3OII 

O favourite to Kali (Narada)! God Sankara 
took so deep dip in that river that he did not 
come up while period of a complete year 
passed since that day. 

T3trfW?RT^ sRP^'SJcRT: w HTCfer:l 
Tj^TU-y'r 1 ^11 ? ?ll 




Chapter 60 


259 


O Brahmin! The seven bhuvanas began to 
shiver with meantime and constellations with 
stars began falling on the earth. 

Ht3rrg WFZ: WT^tlR^II 

The prominent gods including Indra, 
trembled on their seats and the hermits in such 
amazing circumstance began enchanting- 
"May! The universe be defended." 

rRT: 

The gods came to Brahma when all worlds 
was seen so excited. They saluted him and 
asked- "Why the lokas have been so excited 
and filled with doubts?" 

cfRT? WtWTT ^ gf% xf diHTJlHJ 

tKI’Wd gt Wl\ 

Lotus bom Brahma replied- "I don't know 
why is this being. Come you all with me. It is 
good to see lord Visnu who holds Cakra and 
Gada." 

fiWTq<$cfgTKT vrarcTPTOT:l 

Thus addressed by Brahma, Indra and all 
other gods followed Brahma and they visited 
at the abode of Murari under his lead. 

g$rt 3 forci 

%gr gr TT^ret ^rftr mfsbfr gr flgeraiqii n 

Narada said- O divine hermit! Please, tell 
me who is this Murari? Whether he is any 
god, yaksas, kinnara, demon, monster or any 
man? 

pRTg sjciH 

gtaft T3T:4lTcmq) TJtrraw rPTHTO: I 

ftnjtrr: gWr ssuft 

Pulastya said- Omnipresent, holder of three 
property (viz. sattva, rajas and tamas), 
tangible and intangible Madhusudana is 
popular as Murari. 


TR3 3gTg 

gts-rff p ffw fsm: g*g p: g %nri 

Narada said- "Please, tell me that who was 
Mura? Whose son was he? How did Visnu kill 
him in the battle?" 


prgg 3SJRI 

fgfsraft^grwr pgg TTPFnwfii ^ n 

Pulastya said- “Listen! I am going to 
describe that eccentric, holy and sin effacing 
episode.” 

g^gggrrrg: pr gg qgr 

g^2[tf git 11 

Kasyapa got his son Mura from the womb 
of Danu. He saw all demons defeated by gods 
in the battle. 

M: IT MTDTT^TWWI ct^|U|M^I 
3TTWrTOTTT fgd ^PTrmTtli^d^ll ? *11 

He was frightened to see that dreadful 
scene, observed penance for several years in 
deserted place and focused his mind on 
exclusive worship of sovereign Brahma. 

ggtegr pt grg: gr? g?g g* pji 

gg gf %gr grfo figrosigii 3*11 

Later-on Brahma pleased and said- "O 
dear! Ask for your pleasure. That demon 
asked from Pitamaha. 


g g <*td^TT^ T#g gg* fggti 
g g g^grgrpgggTtsfrr gggg:ii 3 311 


O sovereign god! The man touched by me 
through the palm should die irrespective of his 
being mortal or immortal. 


grafts gngi^g^u 

grthfr 


God Brahma said- "Be it as you desired." 
That mighty demon Mura then reached at 
Surgiri hill (abode of the gods). 



260 


VSmana Purapa 


^ ^ cITI 

r 'chiy^^y rr t<^R rtc^iismi 

O NSrada! He challenged the gods, yak§a, 
kinnara etc. there for battle but nobody came 
up for fight against him. 

MteWKff ^g: K Rc3T WTTl^l 

R tJPRT Tf? ^ RfR x&i gtRT'.ll 3^11 

He then visited at AmarSvatl in a furious 
mood. He challenged god Indra there. Indra 
too gave up idea to fight against him. 

tRT: gropra 

3ff syym t r r 31911 

He then entered in Amaravatl with his hand 
lifted up. Nobody could dare to impose 
restriction on his such entrance. 

tt Rrcn vi*wbi jrrrii 

Rt RfT*nni?6ii 

He thus, reached at the palace of Indra and 
said- "O thousand eyed! Do battle with me or 
give up the heaven immediately.” 

^e pfclsf ti qfiriM I RxTT: wmwil^ll 

O Brahmin! Following the words of Mura, 
Indra left the throne at once and started 
moving on the earth. 

RRT VTRTW TlfUTTI 

mrtv)ri a? ^wntjou 
qn fcre iT TRgt 

g^snfR vgrotRi^ffsT w4ftf&ra:ii's*ii 

The demon Mura seized Indra's elephant 
and thunderbolt. Indra settled at the southern 
bank of Yamuna with his wife, son and gods 
and Mura enjoyed the pleasure of heaven 
since then. 

ftgr 'RWRgftw: i 

y qm re i rrr wf qami m n 

Other fierce monsters like Maya and Taraka 
too accessed to Mura in heaven and began 
enjoying all luxuries like the people who 


receive them as a result of noble deeds 
performed earlier. 

Later-on that monster descended any day 
on the earth, rode on elephant and thus, 
reached at the bank of Sarayu. 

R RT S cn Rfc 4ft TRR q4c| $ Mq i 
qpiRH Rt%R 

He saw a mighty king Raghu of solar 
dynasty performing sacrifices on the bank of 
Sarayu river. 

' dgWyj tt r^ l fr 41^ 1 ^ 1 

That monster went to him and said- "do 
battle with me or stop the yajna. You cannot 
worship gods. 

cMrU MitkDll faille)VJRWf: I 

sfttra- sf^ dfftgwwi m: iu^ n 

O Brahmin! Vasistha, the son of Mitra and 
Varuna, the wise ascetic went to him and said- 

f% ^ ajfadRgsnftRi 

HgJftRSfa R ftejRy qRTcfilfl|*V9ll 

O monster! What will be the benefit of your 
accomplishment if consumed on defeating the 
human beings? Defeat those who are still 
undefeated. In case, you are so prepared, do 
an attack on Yama, the death god. 

r Rvft WRi <pi R RRtfR r^rtti 
RfRif^t f| fafaR r4 rprst ijrrihii •* c ii 

O fierce monster! He is mighty and do not 
follow your order. In case, you won him, 
consider that you have then won this entire 
earth. 


ft?THT eg«jRe|:| 

RRTR stfRoilR «U-SUl(>JHRIU^II 


Having heard these words from Vasistha, 
that demon marched to vanquish Dandapani, 
the lord of virtues. 



Chapter 60 


261 


tPrrarer TREnsgsfr g ffih 

•q ww ttfw* ^v ' w ri ^«h*iMm< imoii 

Having heard the march of that monster and 
being known him undefeated, Yama 

immediately rode on buffalo and went to see 
god Kesava. 

rufacueM mIciw 

•g fm WRIT ^ ?ll 

He reached there, bowed his head and then 

reported the strategy of Mura. He said- "Go at 
once to that monster and send him to me." 

^ wife r d : i 

Following Vasudeva's statement, he 
returned immediately. Just then Mura, the 
demon entered into his city. 

rrfr etc: in? f* 

3/ER 3vrtf 

Yama said to him- O Mura! Tell me your 
intention first. O demon king! I follow you. 

ft 3cfTET 

m ITJfTWRT^fw cR^Pri 

^ rr 4 ffaim’su 

Mura said- O Yama! Stop the regulation 
imposed on the subject with immediate effect 
nonetheless you will be beheaded. 

eptt? sntrr^ '^TcHi ttf? "nt 

hlPUdfd fft RRT cTER gctlimGI 

O Brahmin! Dharmaraja replied- "I will 
certainly follow you if you could defend me 
from the power that regulates me." 

fFREPTIg R»: tfSRTT q<**et Rifl 

Mura said to him-"Tell me that who is your 
regulating god? I will undoubtedly, put check 
on him and subjugate." 

ilHW JIT? ^ fctujj^cty*'i|^HiU: | 

r: m ^nni^ssnr.-imtsii 


Yama replied- God Visnu, the holder of 
cakra, mace, resident of white island, the 
imperishable is my regulating god. I work 
under his orders. 

duig %ERTT^R: «WH+fl ceuPt 

WT m hftm i fH WRT WRte R:ll^ll 


The lion monster Mura said to Yama- 
" Where does that sovereign live? I myself will 
go there to subjugate him. 


wfctw imt w rtr WRfi 

3PRFar:ii^ii 


Yama, the god of death said to him “Go at 
the ocean of milk (Kslrasagara). God Visnu, 
the master of universe lives there.” 


fT WI*Wtchu4 Rig Wl f fr 4>¥ldMj 

fgg f EERIT R wrafis WFW RRETT: II $ o II 

Mura heard this and said- O Dharmaraja! I 
go to Kesava but instruct you not regulating 
the human beings until I return. 

R OTg W tEfiit ctT HctftwJ *RT JlffTI 

W Wife rRTt f WERII ^ *11 

He said to Mura- "Go now. I will do effort 
to win your regulating authority. Do battle 
only thereafter." 


^d^chd i eter f*gnfewFfT :i 


With these words, Mura reached at Kslra¬ 
sagara. Janardana, the four-formed god was 
there on the bed of Anantanaga. 


EJjJtff#; ^5T 

StcdTtudleJ ETg^ll^^It 

Narada asked- Please, explain that why 
does god Visnu consider Caturmurti while he 
is one? Whether he is so address due to being 
his omniscient and inexpressible. 


3tStrH: TJRJ TTd UglM^I 

EfSfT *Jip<=*|| 




262 


Vamana Pur 2 na 


Pulastya said- O Brahmin! He is one in 
spite of being inexpressible and omniscient. 
Listen to the reason for being him addressed 
as Caturmurti. 

3UM<j4MPk&>4 yeK-i ^TRT tit tlc^l 

The best position as Vasudeva has been 
said Apratarkya, Anirdesya, white, tender, 
inexpressible and Dvadasapatraka. 

tiro; ^cfTsr 

<kww ^ et^n^n 

Narada asked- How is he Sukla, Santa, 
Apratarkya and Anindita? Please, explain the 
so called Dvadas'patraka of him. 

i jtg^ trni tir^flnwTfw^i 

^ustiM ^^nrii^van 

Pulastya said- Listen to the secret statement 
laid down by god Brahma. Sanatkumara had 
heard the same and told to me. 

Hl<^ <jc||r) 

^ts^i ^ «r^nrT: ^ararq) 

rtcjlfi) HlHjM[45i l i:ll^<ill 

Narada said- Kindly, tell me in orderly 
manner about Sanatkumara to whom Brahma 
addressed and from whom you came to know 
those secret words. 

snfer wrfsftww <rerr 
iim 

Pulastya said- Ahimsa (non-violence) is the 
wife of Dharma. She gave birth to four sons. 
O great sage! All of them were expert in 
Yogasastra. 

Sanatkumara was the eldest, Sanatana was 
the next, Sanaka was the third and Sanadana 
was the fourth son. 


«i^cWlKHM< chfMH 

They all visited to Kapila (expert in 
Samkhya Sastra), Vodhu, Asuri and 
Pancasikha (expert in Yoga). 

MHyfti tisraVi u^u 

They never imparted spiritual knowledge to 
the juniors. The people worshipping Kapila 
etc. were said mere quantum to Mahayoga as 
he was not interested to preach everything so 
known to him. 

31^5^ qBlfatfH tPJeJWf SWlft:IIII 

Sanatkumara went to lotus bom Brahma 
and asks science on Yoga. Prajapati said to 
him. 

SltUldW 

H mm mfe 

O Sadhya! I will tell you only when you 
wish to be my son. As it is true, not otherwise, 
it should not be made common to know for 
all. 

^HctfmTT 3cTTcT 

^ ^RT: fMtl 

Sanatkumara said- O god of gods! I am 
your son as I am your pupil. 0 Pitamaha! 
There is no difference between a son and 
pupil. 



Brahma said- O son of Dharma! There is no 
difference between a son and pupil 
particularly when religious ceremony and 
noble deeds and executed. I tell you that thing, 
please, listen to it. 




Chapter 60 


263 


Tpirat 

VtamMifc f?rer ?<fot ^r:iiv9V9n 

It is a Vedic dictum that the son saves his 
father from falling in the hell called Purh, he 
therefore is called "Putra". The pupil on other 
side, absolves the remaining sins and called 
Sisya. 

3ctra 

cFt^i gsrurot xpra?:i 

cRT: m ii 

Sanatkumara said- O god! Please, tell that 
what is the hell addressed as Pum from which 
the son defends his father. Further, what are 
the residual sins from which the pupil (Sisya) 
defends. 

sR»frwra 

<$cr gtsr srasift Tirra 

d<JlfR ^ W&T H 

Brahma said- O great sage! I am going to 
tell you an episode, most ancient, defending 
from fear and pertaining to the components of 
Yoga. O Sadhya! Listen it carefully. 




Chapter 60 


263 


Chapter 61 

The story of Demon Mura 

TCtrufawt hifly'roVtt'cRH) 

TTTW •g^SRT WT qRW IRT^II *11 

Brahma said- Courtship with other's wife, 
acquaintance of the evildoers and harsh 
attitude for all living organisms is addressed 
as the first hell. 

ugNN cRJTSSqJfl 


Thefting of fruits, wandering and uprooting 
trees is heinous evil. It is addressed as the 
second hell. 

ctSTT 

Consumption of prohibited things, killing 
organisms prohibited and the dispute for 
bondage and wealth (artha) is the third vicious 
hell. 

WR PiMt^uti the ■RjtPfimi 

Coercion to all organisms, an attitude of 
destruction for the outstanding of world and 
breach of one's own religion is called the 
fourth hell. 

TTTTW fiWebMM fWlfayi'W ^ 

Thrashing (Marana), rude behave for 
friend, false oath and consumption of sweet 
lonely is called the fifth Nrpacana hell. 

^TOFT^II II 

Thefting of apparatus, fruits etc., fastening 
any person, destruction of the thing belonging 
to others when failed to receive under 
manipulation (Yoganas'ana) and the stealing of 
an yoke to Yana (chariot) is called the sixth 
Nrpacana hell. 

<l'JTHI J l$< "TS '<M^NlP(t|c(U|q| 

rdfeddilRrd WT RlTO ^RRfll'3ll 

Withholding of the state's share under 
ignorance, courtship with the queen and doing 
unfavour to state is called the seventh hell. 

HleJUrd RdSjmMfcifolVHHJ 

T^ll C II 

Greed, temptation, sensuality, spend thrift 
of the wealth earned with toil and the speech 
mixed with getting intention is called the 
eighth hell. 

fayluj ww sHfjiuiHi RjRkhhi 



264 


Vamana Purana 


RRfcj qenr 

The acts like expelling Brahmin from the 
country, stealing of the Brahmin's wealth, 
criticising Brahmins and protesting siblings is 
the ninth Narapacana hell. 

fyig i xutfamyi xr ty i B& fvivTt<SiMHJ 

y i i**^ snfcrm ^ynr uR<hlfddH!i n 

Rude behave, envy against civilised people, 
infanticide, stealing of scriptures and 
dissolution of one’s own religion is called the 
tenth hell. 

ij<«>Kymfrc?lTh qrc<s ufabrimtj i wh 

Destroying attitude towards Vedic learning 
consisting of six components and prohibition 
of royal-properties (gunas) viz., alliance, war 
etc. is said by scholars as the eleventh gross 
hell. 

•flrg Rf^t w 3<m i xiK*w f wu i 

fi^ T TOR^tafild &KVHT ^T^ll ^11 

Always envious of gentlemen, evil-doing, 
nuisance and uncultured living is called the 
twelfth hell. 

(tlft4uivta(MRTWc|<iw jfl'Wmi 

Loss of Dharma (noble deed), Artha 
(essence, wealth) and Kama (worldly desires), 
denial of emancipation and an attitude to 
create discrimination among these is called the 
thirteenth hell. 

<§pjUT xf Vtf 

^ Vi II 

Miser, atheist (evildoer), wicked (denied by 
society) and one who sets things on fire is 
called the fourteenth hell (Vigarhita). 

3^TR x||Ut(i*l<cmyflr|U^|e|^| 

■*qtt ?ll ^ II 

The ignorance, impurity, envy, evil-doing, 
dirty and the untrue statements is called the 
fifteenth hell. 


3TTvTPt t uteymmald xr fg ylud :i 

xllddlRlr=mieu^w(Rd<lm^|| ^ II 

Laziness, excess fury, coercive attitude for 
all and setting home on fire is called the 
sixteenth hell. 

xr u«Rg Rpnnti 

3^rt f E ref gdH Il ^911 

Attachment for other's wife, jealous attitude 
for truth and a behave stubborn and worth 
condemning has been said as Tenderer of hell 
very certain. 

gw: pm&fr 

irgrB: nTfu i ^d wit spitt: hRp^ii %c\\ 

The man stuck with these Punnama etc. sins 
pleases Janardana, the master of universe 
through his son. 

jfa: tjeut mmgM yadu 

jjdiwcb tjR RRiyroRr ^rii^n 

Janardana pleased on the meritorious 
children, destroy the hell addressed as 
Punnama as a result of the noble acts 
performed by such children. 

lid Wr( cfe-RUIRf WSJ W: T^fd ^1 

3RT: m yy^ifa ^Proro^u v^topjii ? ° u 

O Sadhya! This the reason ‘Suta’ is called 
Putra. I now tell the characteristics of residual 
sin. 

3TOT ^ftJitdHi Mjwiiuii fgylud: i 

Rnpt XT fppsra ttcJdufu xt<StTTII ? ^11 

3TfcFRI^Rr *1:1 

MrHiidy ^niwiuihuh tram3311 

O great Dvija! The heinous offences are 
debt of gods, hermits, organisms particularly 
the debts of human beings and ancestors, 
unity among all Varnas, abandon of chanting 
‘Om’, evil-doing, eating fish and courtship 
with a woman prohibited. 

ydlf^fq^M SfR x|gsiciif^MRyg:l 

tipi MtdlNycbiywifii ^311 





Chapter 61 


265 


Sale of ghee etc., receiving donation from 
Candala etc., hiding one’s own fault and 
revealing the defects of others are the gross 
offences. 

H r qftd ftps* dm Wp 

dMdiRd mrnswpfcnpi ^*11 

dfej ntf: jj)uii)aR ?rarrqii 

jjipnisra»*tMui hid wtrR:\ 

Wit ^Tlf^ ^ TRIP ^#rai rWTIR ^ ii 
f q pi<j<jid dtr ^ct 

dwf farfa mfd ^ «pJ: ^d(vw4l :l 

Emit) fayfl d: hddiR:IR<£ll 

Manipulation, harsh speech, cruelty, 
comments and criticism abruptly on mere 
name telling, fierce attitude and the activities 
not permitted under law (religion) are the 
cause for hell. If a man filled with these evils 
worships Sankara, he can control on residual 
evils completely by virtue of his grace. O the 
son of Dharma! All activities executed by 
body, speech and mind in previous life, the 
activities performed by father, the dependants 
and siblings are merged with. O Sadhya! It is 
the religion of the son and the pupil. Reverse 
position is to avail if these are executed 
wrongly. 

dww fwRj % Pwidoul 
qjrcpNfasiro fviwtl^Bdt': 

fwt: fa 

The scholar should therefore, establish the 
tradition of son and the pupil. The son is better 
than the pupil on the basis of very purpose. 
The pupil absolves from the residual sins 
while the son defends from all evils. 

33TT3T 

fadmfsra: ww: w trotere.i 

fa: Wt ^cr -qf»t cfdd* %ll 3 ° II 


Pulastya said- The ascetic Sanatkumara said 
to Brahma- O god! I give statement on oath 
that I am your son. Hence, please preach me 
Yoga. 

dgctra MINIMI ccRtMlfidtl dfdl 

dre^t d dd: TRdfardt irsftr p^ll 3 *11 

Mahayogi Brahma then said- O son! You 
will be may Dayada (adopted) son if your 
parent voluntarily offer you to me. 

*Rr§mrc: 

fa dddT dlrKT dt *T fa ^ 

Sanatkumara said- O god! What is meant 
by the term Dayada (adopted) son? Please, 
explain the same to me. 

dfdi dTSJnpsdd dTdd fttrTTR?: I 

W Wtd drFTfd TTCdll ? ? II 

O Narada! Brahma laughed on the words 
from the foremost of Sadhyas and said- O 
son! Listen now. 

sngitara 

3fkd: dd: frfdd T?ct dl 

dldTdT dTOdPKJddJ 1 ^ 11 

Brahma said- there are six Dayada- Aurasa, 
Ksetraja, Datta, Krtrima, Gudhotpanna and 
Apaviddha. 

dv? ffd: IffdST ?iradl ddTII^mi 

By these six sons, the debt, Pinda, 
Gotrasamya, wealth transactions, Kulavrtti 
and stable prestige is established. 

dTRftSJ dfct: xfiq ^ d^ M Tl 

WTdd: hTTW: d g<H l ddRra T:ll 3 dll 

There are similarly six Adayada. These are- 
Kanlna, Sahodha, KrTta, Paunarbhava, 
Svayamdatta and Parasava. 

dtWdE d %fdlW: 113 &11 

These cannot perform the Pinda etc. rituals 
and absolve from the debt. These are merely 



266 


VSmana Purina 


nominees. These are not conformed by Gotra 
and Kula. 

I 

ssnrNr ^ 3 c 11 

Hearing the words of Brahma, 
SanatkumSra 1 said- O Brahman! Please, tell 
me the specific characteristic of all them. 

^ jpran 

3Th^TTT: ^cRT stRT: yfflfaujfMc)idfiT:ii3 , ?ii 

Brahma said- O son! I tell you specifically. 
Please, listen to it. The son bom by one's own 
participation in courtship is called Aurasa 
(wedlock). He is one's own image 
(pratibimba). 

f ^T: I 

^ IFng^T "H: 11 •){ O 11 

The son bom from the womb of one’s own 
wife as a result of her intercourse by other 
person but under his permission and on 
account of his being impotent, intoxicant or 
eccentric is called Ksetraja. 

MMifafcji ^tT: tt ^tT: 

ft^iT fifaiT Ulgfcd *11:11^11 

If the parents give their son to other person, 
he is called Dattaka (adopted). The scholars 
call the son of a friend and the son given by 
friend as artificial son. 

*1Ncl ^ c>rT U <ocfc: I 

5(P: wmi4Vd: 3R5tfffiT:ll'S3ll 

The son about whose birth by whom 
remains in doubt in a family is called Gudha 
(cryptic). A son brought in from outside is 
called Apaviddha. 

*-*iNiRr*3 tnnife: wtegj:i 

^ct: Ttnfsf^T: WfcfT'tfcmi'^ II 

A son bom from the womb of spinster is 
called Kanina. The virgin pregnant at the time 
of marriage when gives birth to a son 
thereafter, so bom son is called Sahodha. The 


son got from market (by purchase) is called 
Krita. Punarbhava sons are of two types. 

cffot 

d'wlldWHd) Tp:ll**ll 

The son bom from a virgin first given to a 

man and then given to another after divorce or 

anyway by snatching rights is called 
Punarbhava. 

bzt^t rttfir fafa^Rd.-i 

IT g^ITR^MUmi 

Who surrenders himself as son to others 
due to famine, drug addiction or other reasons 
is called Svayamdatta son. 

UTjpUT^r TJcT: ^$FTI 

ctlut^Rji TT TTTW 3^11 II 

O resolute! A son bom from the womb of 
Sudra either married or unmarried as a result 
of coition with Brahmin is called Paras'ava. 

T ffW c f chH ' U IT ^ 3 ? T 

TcmRqR w w ftrrft Trgm^Tiu^n 

O son! Due to these reasons you cannot 
surrender yourself. Hence, go to your parent 
and call them here immediately. 

rRT: TT UldlPMdtl TTOTT I 

dWMJMdOviH t ^TtTt T^II'Si II 

O sage! Sanatkumara then remembered his 
parent. O sage! Those couple came there to 
see Brahma. 

sprfsftrn yftmcii «4Ml<diH.i 
OT fe ffl TJT 3 T#ft Tnsqt cWHM# 4 )c(ll*<? II 

Dharma and Ahimsa both saluted Brahma 
and seated there. Sanatkumara when they 
seated conformably said- 

THrchMK 

s> 

tt rildra fr ^ tTt^Tgf dwirci ^r fq^Ri imoii 

Sanatkumara said- O father! I requested 
Brahma to impart knowledge on Yoga. He 
said me to be his son. Hence, I wish you 
would surrender me to him. 


]. The oldest mind-born son of Brahma. 


Chapter 61 


267 


ijIht 4 NMl 4 

dTt»c|^ 3Wtsq f| 3H9^W-HUdd:im *11 

Both of them on statement from their son 
said to Brahma- O god! May this son of ours 
be your from this day. 

?rjjcW! ^rn^rrf 

O Brahman! this son will be yours from 
today. With these words they returned to from 
where they came. 

<f 3=1 qW ST ufftdillPiflHI 

qqr$ qi i stare qta 3 n 

Brahma too initiated the son, the Sadhya 
SanatkumSra, endowed with humility as he 
was, into the ‘Dvadasapatraka’ Yoga. 

fwrcrot 3 attari frorfq fw:i 
quit q mA qqg; qjq^im'sii 

The Om syllable existed on the braid of 
Vasudeva, the zodiac Aries existed on head 
and the month of Vaisakha (April) are the first 
petal (patra) of it. 

wit gtsrcreit ft <fqw si*lfdd:i 

m natafggta MRchlfddHj mmi 

NakSra as existed in mouth, the zodiac 
Taurus at very place and Jyestha month (May) 
are called his second petal. 

qtaret qfreTT:i 

quit 3nqraqrqT ^rfta qtta» qjttaim^ii 

Mokara existed on both arms, the zodiac 
Gemini and Asadha month (June) are his third 
petal. 

qqqi TT? cR«f»Z 3 »: fq 3 W:l 

qre: straw qttai iqgqii va n 

Bhakara existed in his both eyes, the zodiac 
Cancer and the month of Sravana (July) are 
his forth petal. 

qqnr sta> fq?t qqft ira qi 
qiqt qiiwai: 3TtrR: q^q qjra> 


Gakara existed on his chest, the zodiac Leo 
and the month of Bhadrapada (August) are his 
fifth petal. 

TOT efiqq taUTTftsraT eft s fafad TI 

qrqsnq^ qm qq qrqjra; i^ii h ii 

Vakara existed as his shield, the zodiac 
Virgo and the month of Asvina (September) 
are his sixth petal. 

TtqjRqiqqTq q ^disra:! 

qiTgJ «*,iRfebl qiq qqq qq% qjrrqjl ^ o || 

Tekara existed in the form of his weapons, 
the zodiac Libra and the month of Kartika 
(October) are his seventh petal. 

qrarri qtfqqfq? fero 3 f%q»:i 

qraf qr#Rt qtq raggi qtra; q^n 5 *11 

0 sage! Vakara existed in the form of his 
navel, the zodiac Scorpio and the month of 
Margaslrsa (November) are his eighth petal. 

TFdTIT WR Nlrb EPJsJl: I 

qfqf qfqrtr qnrr qqq yReblfddqn 5 911 

Sukara existed in the form of his pubic, the 
zodiac Sagittarius and the month of Pausa 
(December) are his ninth petal. 



qrat fqqf^rt qrq: qqq; qwq qjqqii^ii 

Dekara existed in the form of his couple 
thigh, the zodiac Capricorn and the month of 
Magha (January) are his tenth petal. 

clltfiHI -Jil^ui q fnqW3tf^iiwd:l 

qqqjq^qq; sta»Tictanqwfitqq;i 1^*11 

Vakara existed in the form of his couple 
knees, the zodiac Aquarius and the month of 
Phalguna (February) are his eleventh petal. 

qtaf wrt qfqTifq q qq gqrt 3^1 
qtqw sta> qq q ^yrare fgm=mi 

Yakara existed as his couple feet, the 
zodiac Pisces and the month of Caitra (March) 
are his twelfth petal. These are the twelve 
petals of Kes'ava. 




268 


Vamana PurSna 


rrarr wnifiT rran 
fisftrH: Trc^pgr:ii^ii 

His discus is consisting of twelve spikes, 
twelve navels and Trivyuha. Thus, is the 
single feature (image) of that supreme god. 

TJc^rtcttTk Wt gR¥l<mHI 

^ TPrrnt ^vsu 

0 great sage! I have described this twelve 
petal form of god. A knowledge on it defends 
the man from the frequent cycle of birth and 
death. 


His second immortal, Sattvamaya, 
Srivatsadhari form is consisting of Caturvarna, 
Caturbahu and liberal parts. 

His third Sesamurti consisting of one 
thousand feet, one thousand mouth is 
Tamoguna with Sri. It brings destruction to 
the organisms. 

fg^rr wri ^: 11 \a o ii 

His fourth form is Rajas. This form is 
decorated with red tint, four mouth, two arms 
and garlands on the necks. This very form is 
of creator Adipurusa. 

=Rft oqxRT RgFFll 

0 great sage! These three expressive murtis 
originate from the inexpressive. Marici etc. 
hermits and other several thousand persons 
have been bom from this form. 

aqiTt) yPicj4 
fwf: TJTTUT 
Wlfq 


O sage! I have described the most ancient 
and wisdom enhancing form of god Visnu 
before you. The wicked Mum visited to Visnu 
when so suggested by Yama. 

rrcrrn?t mg usp: 

UTHtsfR i*rlltj{ehKUjH| 

O sage! Madhustidana asked him- 0 
monster! What purpose is for your arrival 
here? He said- I have come here to battle 
against you. God Visnu again said to him- 

lit 4)«gyilHld)jfR 

rraiUK) ?r i^t (*wShj 


aiBUiiEtiGKr^ 


If you really have come for fight, why then 
your heart is throbbing frequently as it 
happens when a man suffers from fever. 
Hence, I will not fight against a coward. 




When god Visnu asked Mum, he said how? 
Where? Whose? Frequently and best 
conscious of the magnificence of his touch. 
He put his hand on heart. 


waft vi 

Hari Took his discus and penetrated the 
heart of that enemy. All gods then began to 
pray god Padmanabha as their worry is now 








Chapter 62 


269 


I have thus, told you the destruction of 
Mura demon by god Visnu, the holder of 
sharp discus. Sovereign Nrsimha on account 
of this event became famous as Murari. 




Chapter 62 


269 


Chapter 62 

The story of Demon Mura 

•*«j«(4 ^rnrti^firanw^ii^ii 

Pulastya said- All gods then visited at 
Visnu, bowed their heads in however and 
asked him the reason for sudden excitement of 
the universe. 

dqJrtfl WIclMllg <I€8i*h 

*3 

IT ^Plfd WRg® eKWTHJI 3 II 

God Murari heard the curiosity and said- 
Let us go to Siva. That great scholar definitely 
would know the reason for the anxiety of the 
movable and immovable world. 

trataCT srnj^T ?T*3Ttw:i 

tSHlfo gTTfoc q fitful 

^ i.4 ^4 ^ -tP;*i*i,ii 3 ii 

Indra etc. gods followed god Vasudeva and 
reached at the mountain Mandar. They did not 
see Mahadeva, the bull, goddess Parvatl and 
Nandi there. 

^RT 3l*IMfdfiKI<jdl:l 

TTfara Hi ^T M¥*l«4 JTTT: fwpi 
^?T MV^l’Tt HR^IMld^ll VII 

On account of being gripped with 
ignorance, these people saw that mountain 
void. God Visnu when saw the gods so 
sinking in ignorance, addressed them- 
"Whatever you people not seeing Mahadeva 
just front of you all? They replied we are not 
seeing the husband of mountain's daughter. 


R for: mm TRT 4* fsfa^dl % q: I 

dljdlrl TTFTTT: II ^ II 

We do not know the reason why our vision 
has been destroyed. God Visnu (Jaganmurtti) 
said- You are offender of god Siva. 

m%T 7 M?RTRt 1J5RU: Tcn4rTdTTT:l 

?inf44<sl 4 fdt ^Hrtii^ii 

You people have struck to heinous offence 
as you had destroyed the womb of Mrdanl. 
God Sulapani had therefore, seized your 
discretion and conscious both. 

4tHRT: fwqfil 1 trmi 

dH^UI TT^gJ: WNMi^l 

«^d TTT^ f»T7l4 gTTII <? II 

This is the reason, Sankara is before you 
still you are unable to see him. Hence, all 
people should purify your mind and soul by 
observing Tapta-krcchra in order to see god 
and take bath with sheer reverence. O gods! 
Arrange one hundred fifty pitchers of milk in 
order to give bath to the god. 

MsHloMW jfWT: m^grtfellSioll 

(Then for his bath) a provision of sixty four 
pitchers full of curd, thirty two pitchers ghee 
and sixteen pitcher pure Pancagavya has been 
made. 

TTg%# arciWtow: Trf 4 fggWT: fTT:l 

TRt ftcFEI I fill ^|| 

Hrcrot: : arar§TERR:ii^u 

triR'Jii&gr 3Tfrrg^vWT344cfi 
3 T^p tt? m$ti ^ n 

O gods! A bath with eight pitcher foil of 
honey and bath with water just double in 
number of pitchers has been stated. One 
should then smear gorocana, kumkuma and 
sandal as much as one hundred eight times. 
Then worship with bilvapatra, lotus, hom fruit 



270 


V&mana Purana 


(dhattura), sura-candana, Mandara, Parijata 
and Atimukta flowers should be made. 


VMMld 

^ HVdM ^U| %|| ^|| 

You should then do japa on Satarudriya in 
serial to padas laid down in Rgveda. By doing 
this, you will be able to see the god of gods. 
There is no other measure to see him. 


3^cK cfT ell^H ^T: Ik^PT.1 
fam 53ZI5T Rf^TI 

yi4«hifH«hlii *mi 


The gods said Kes'ava- O Madhusudana! 
Please, tell us the provision of Tapta-krcchra 
that renders physical purity every time. 


515^5 35T5 

wgtjtui xri: 



Vasudeva said- One should sip hot water 
for three days, three day then hot milk, three 
days, in hot ghee and live on air for another 
three days. 

555 3TC9T 5t5R TJrn# TO: W\:\ 

TTffa: M f^T fh^ll *011 

O gods! One should sip twelve pala water, 
eight pala milk and six pala ghee during the 
above-said days. 


’QTT: 

: ^i*<j<Hiqi:ii*<*ii 

Pulastya said- Indra etc. gods then observe 
Tapta-krcchra fast for bringing in purity to the 
body. 

55t # fngtif fajjtfil: hTOTtS'BTOfl 

fggrRmqr 5 rcj^raifcF{ii *<? n 

The gods absolved from sins when that fast 
was observed. The gods so absolved from sins 
said to Vasudeva- 

cwnA ^ wmn 

T3TWTt IddHdMRoll 


O Jagannatha! O Kesava! Please, tell that 
where is Sambhu existed? See that we can 
give bath to him with milk etc. only when we 
could see Mahadeva. 

yyww 7tgR:i 

God Visnu said to gods- God Sankara is 
existed in my body. Whether you all are still 
unable to see? 

WQ 55 '^Viw H^FTR: 55 l5Sf5ll 9 9II 

Those people said to him- We people are 
not seeing god Sankara in you too. O 
Suresana! Tell us in fact that where is Mahesa 
existed? 

MtSczrsrTOT 5 Wft^dVIlftpPfl 

Avyaya soul Murari Hari then showed the 
divine liriga sleeping in his heart lotus to all 
gods. 

55: ^JTT: 5P^5 ^rilf^rrRRTTl 

wnid'wf^ faf wt 

The gods then gave bath to that everlasting, 
stable and immortal linga with milk etc. in a 
systematic manner. 

<5lfau< 5^5 tjnfsRTI 

They worshipped thereafter that god by 
smearing gorocana, the fragrant sandal and by 
offering bilvapatra and lotus flowers. 

yyizfFj^un «qcR5T iKqWhl 

5W5-gWRmFT wnri 5faET* 55: II? 5II 

The gods then offered the supreme 
medicines with lighting Dhupa etc. They 
chanted one hundred eight names of Sankara 
and saluted. 

^5l ^fMll 

5KT 5lWTmt ^r5ra5ri5t^ll 9^311 



Chapter 62 


271 


All gods began to think that how 
integration has been established between Hari, 
bom with sattva while Sankara bom with 
Tamas? 

■Htlmi foRw 

wfMtyuiwj*: 

When Hari came to know the doubt 
looming in the minds of gods, he turned him 
into Avyaya, Vibhu, Visvamurti with all 
characteristics and weapons in his hands. 

MW 

MlMlfam^McbfejI^IH! 1 3 SII 

ffRl cfi?jHNMc||pgd rTl 
mitf&igrui ms^ii ^ o u 

tflMUiumr: g ptriHHia T - 

gjjpJfH *N>'d<T ftfjMlI 3 ^11 

O hermit! The gods saw with surprise 
Visnu comprising simultaneously and in a 
single body serpent earrings, matted hair, bull, 
garland of serpent, Pinaka, Sula, Ajagava 
bow, Kaparda, Mahadeva with Khatvanga, 
gong, stag hide, three eyes, Pltambara, Cakra, 
Asi, plough, Sarnga bow, conch, kamala 
kundala, gudakesa, eagle, garland. Brahma 
etc. gods said- "salute to omniscient avyaya" 
and thus introduced with the integrated form 
of Hari and Sankara. 

wmtMMH.il ^ ^ 11 

When Visnu saw that the gods are known 
properly the integration we took them to his 
asrama at Kuruksetra. 


MMteMmrer Him wwmw itmt ^nrf%nri 

^gT MM: 3311 

Those all gods then saw the god of gods 
Sthanu immersed into water. They spoke 
unanimously- "Salute to Sthanu" and seated 
there. 

f HTMWt MT: I 

mIM^H| 5||«| ftMlId&H^II 

Indra then said- O Jagannatha! 1 O 
Priyatithi! 2 “This entire world has been 
agitated.” Come to us and bestow a boon. 

duWi MfTt cfiuff ^J9IW <2MM&M:I 

Mahadeva, the bull rider then heard that 
melodious speech. The omnipresent Niranjana 
then stood up on the water. 

MMtSMJ ^4<W'*2T: jJictix) 3JfMn>T:l 
•MxnMM: ft: M: 3nhMt 

He said smiling- "Salute to all gods. Indra 
etc. gods saluted humbly to god Sankara so 
came there. 

HMM^crm: ttyiwjiUHi |Hfi 

Mp3M HMT f®MMM^3fMIHHT:II^V9|| 

All gods said to him- ”0 Sankara! Give up 
this great resolution immediately. Three 
worlds have been excited due to the splendour 
so increased by virtue of penance made by 
you. 

wiWra Mfl^ctr MMT HtJHM MfraM:l 

MM: fTT SPffgT: SIMdMHMI:ll3<HI 

God Mahadeva then said- "I abandon just 
this Mahavrata. The gods then returned to 
heaven with all satisfaction and balanced 
mind. 

MMtsfcr hpmm ’jsgt Mife^hrraMfT 

MMtsfMfipMM|§: iMMR? ffMMT M#ll 3 9 , II 


1. Master of the universe. 

2. Fond of guests. 




272 


Vamana Purina 


O sage! The sea, island and mountains on 
the earth were shivering. Rudra then thought 
why is the earth so trembling? 

3¥RIT d t rri qrfgr qj l^o II 

Sankara, the holder of trident then began to 
walk around Kuruksetra. He saw ascetic 
Us'ana on the bank of Oghavatl. 

d^trl rPT:l 

fitsr gsHttrr ^ 11**11 

God Sankara said to him- O Brahmin! Tell 
me that why are you doing penance to the 
extent that this entire world is excited. 

<jVHi dcim 

dcmi«Hd>mi4 TTOT* Tq^rTT:l 

^fUT felt fec-thHIl'tf ^ n 

Usana said- "I am observing the great 
penance with a desire to worship you. O three 
eyed god! I want to know the benevolent 
Sanjlvanl learning. 

3ctM 

_____ i- N 

cPTOf VdH-1 TPTRRI 

crwRf tt41f^41 ferr wtt w&fo 

Mahadeva said- O ascetic! I am happy to 
see the penance so properly observed by you. 
Hence, you will know Sanjlvanl learning with 
its original and real form. 

eft FFKcfT m: 

d«ll(M TJtScft 

Sukra then did over his penance. The earth 
consisting of sea, mountain, tree etc. was still 
shivering. 

cidtswPrsRfr: wto 

-jrMUH M^UKi^dHII^mi 

Then the sacrosanct Mahadeva went to 
Saptasarasvata. He saw there Mankana, a 
hermit dancing. 


N ^ r-. _ 

qirtciq^lT 

fjfr yq i &t 4^1 

dt4<d yqi^dl jj 

He was dancing like a child innocently and 
forgetting everything. His hands were spread 
wide and he was jumping on heels. The 
rhythm of dance was so splendid that the earth 
was shivering with mountains. 

<r yrartts^ <?r* ftrfir 

f% Vlfetll TjjpTT 

pmai fere gfg: irs^ii 

Sankara accessed to him, caught his hand 
and said with smile on lips- O hermit! Why 
and for what purpose are you dancing? Please, 
tell me that why are you so happy? 

IT jtrj quia jjfg- 

4% ^TTTTT 

XPT rTZlrrtTfil: 

W r TH l: 

That Brahmin said- O great Dvija! Listen to 
all that pleases me. A number of years passed 
to the penance I observed in order to bring 
down my body. 

tpttsj tV'yifq 

TO 

fell wfefe fe %fe 

fef*q ^rqifa '^TfS^rlTT’TrH'ii^ II 

I see now that the injured part of my hand is 
pouring with vegetable juice. This has pleased 
me and it is the sole reason for my intoxicated 
dance in exhilaration. 

TT TTRT ?BjfeT W*T -q^r 
T ^T Tffe 

qqiRd ^cti^q-H:imo|| 




Chapter 62 


273 


Sambhu said to him- 0 Dvija! Look at me. 
A white ash is coming out from my finger 
when I hit here. Yet I am not so happy. You 
have definitely become mad. 

errant 

xn^ (eROieRy :ii *11 

O great hermit! Mankanaka stopped 
dancing when he heard Sankara. He surprised 
enough and bowed to his feet very humbly. 

rPTTtf Htg; 

t spruit 
w tftsf Trat 

?n 

Sambhu said to him- O Dvija! Go to the 
inaccessible abode of Brahma. This holiest 
place will pour with the fruits analogous to 
Pfthudaka. 

ifwk '■ytmtioTt 
PraWM«i 

The gods, demons, gandharva, vidyadhara 
and kinnaras shall always be present here. 
This holiest sarasvata will always be an abode 
of religion and absolving the evils and sins. 

chlsHUSft ^ ^ujfew<ril5^i|| 

PctviHi ^ mwlim'sii 

TJcTT: W fem:l 

TTtwraH ^gtRRprnmmi 

Seven rivers- Suprabha, KancanaksI, 
Suvenu, Vimalodaka, Manohara, OghavatT, 
Visala Sarasvatl will flow here. All these 
rivers give the fruit equal to had on soma 
sipping. 

'flcTRfa frsate wnzr 
qfautfa ww agin)* 


You too will go to most sacrosanct and 
inaccessible abode of Brahma by installing a 
best icon at Kuruksetra. 

ytefr l T rPTrSFT: I 

taw dfffrtopii&yfl ii *<V9ii 

On being said by Mahadeva, the austere 
Mankanaka installed an icon at Kuruk§etra 
and went to abode of Brahma. 


TTrT f%cff WTracTI 

S W PI RKi T?wfqsSqTEROT OTfoimdll 


The earth got stability when the hermit 
Mankanaka went to the abode of Brahma. 
Mahadeva too returned at his sacred residence 
on Mandara mountain. 


J!d-W<l-Mld rTTOStJ ?tHl 


Tiytferi %r ft h <oi 

O Dvija! I here told you that Sankara had 

gone for penance and at that interval of his 

absence, Andhaka fought against the goddess. 







Chapter 62 


273 



Chapter 63 

The story of king Dandaka 
TR? 33TFc| 

tT^TWtsftr cf^aicttrii y\ 

Narada said- What did Andhaka, the 
monster do in nether? Further tell that what 
did Mahadeva do while living on Mandara 
mountain? 

mdiHwts^r *nsq?r ucRifk-tii 

Pulastya said- O Brahmana! Andhaka felt 
excess lust while he was living at nether 
world. His body was excited. He said to all 
monsters. 



274 


VSmana Purana 


^ ^ -prPT T* ^ WT 7T ftRT tmi 

He is my true friend, sibling, brother and 
father who will bring that mountain's daughter 
to me. 

T3cr Hqdl^cbl 

^TcR^^ii^n 

When the monster said these words, 
Prahlada became serious and said- 

ftfrgm #iin y4ru<ra i 

fan fawit pama cbKui^imn 

O warrior! The daughter of mountain is 
your mother by religion and three-eyed 
Sankara is your father. Listen to the reason for 
this- 

wet ftrarr irg^n snfftfar ?mi 

arrnfartqsfar: prafa w fsfiHII ^ II 

O monster! Your father was religion 
abiding but issueless. He therefore, did a firm 
penance long ago for the pleasure of god Siva. 

pgj: rpmum fNhnsn 

O monster! The three eyed god gave him a 
blind son and said- 

firmrqr *rm 

fifar qriKTOHq tfas^q'qciTWriUii 

0 Hiranyaksa! One day Uma had closed 
my three eyes just for merriment when I was 
in meditation. It originated Tama in the form 
of darkness. 

tripntr ctwr snat mt wV)uh4cR:i 
3SRT cfcl HcilqRtcfiyirM^H.11^11 

An organism thundering like cloud was 
bom from that darkness. His complexion too 
was blue like cloud. O monster! Receive it. It 
is an appropriate son for you. 

ftdtePRFRf ^nftr 3tf^yi^bijd5gri:ii t>on 


yidfymtd eTT faff qcfT fffaTO yifri'-fl 
Tr^Ts^r re q tfa T g <sfrfa wi 

When this mean-child will do wicked 
activities, fall in affection for Parvatl or kill 
the Brahmins by sending monsters, I myself 
will do purification of his body. 

Ucttjc^l iTcT: Wg: *K<|ilHHJ 

(uldvfgll ^ II 

Sambhu went to Mandaracala with these 
words and your father also came to netherland 
with you. 

TJTR cbHUMirg] 'qfarTT cRI 

fan pH.ll ^11 

Hence, mountain's daughter is your mother 
and Sambhu, the preceptor to entire world is 
your father. 

vranftr d<tip>: yn^i^di pn^ri:i 

You are acetic, known to Sastras and 
enriched with a number of strange qualities. 
Hence, the man like you should not indulge 
your mind in such evil some acts. 

^HlcKiy , g<oMTh) ^3T4*K$d:l 

O enemy of gods! In expressive Siva is the 
ruler of three worlds. You should not even 
think of any affection for his life. 

q *nfa ^TrK: 3113 m 

STfacetT 7FRT ^ ^ ^TTHTS^r <|vfa:ll ^11 

You cannot receive that mountain's 
daughter without giving defeat to Sankara 
including his ganas. Hence, your such desire 
is rare and impossible. 

wWTT Mlifa^fa 

Only a man capable to cross the sea by 
swimming or knock down sun on the ground 
or root out the Meru mountain can conquer 
Sankara. 




Chapter 63 


275 


<JuiglRciRMi felt TOf 

? 3 yrerat ?rt $3 to* tot TOilfeMj i u n 

Or the above-said works can be done with 
manpower but Sankara still is undefeated. I 
have said this all solemnly. 

% tott ^rtraT u^ufa.-i 

TTTTgl «TryWIW«=flH l» W II 

0 monster! Have you not listen that the 
idiot king Danda was ruined with his state as 
he once wished to do courtship with other's 
wife? 


TOT W- 

TT 3 3% MgfelT: «n4eTHll ? ® II 


A king, danda had a large army and carriers 
(vahanas). He appointed Sukracarya as his 
priest (Purohita). 


torit tot toto:ii ? 


The king performed a number of yajnas 
under super vision of Sukracarya. Sukracarya 
had a daughter Araja. 

Tp;: ehdiRi^m^ 

t)THlf3dfe TO 'ITOWTOPT:II ? ? II 

Sukracarya once had gone to Vrsaparva. 
Bhargava stayed there for several period there 
when he required so to him. 


3TT3T: 3f| ^TORTf TOTfTI 

arfew 3<frs*TOiw<Tfe:iR3ii 

O great monster! The beautiful Araja was at 
her home serving the fire. Once that king 
visited there. 


3 TO® 33 TT^f: tjferffe:l 

TO: IT TO3RT3 TOt: ■§?rqjR'*ll 

He asked- where is Sukracarya? The home- 
maids replied- he had gone to arrange yajna at 
Danunandana. 


TO® TO f fe?t TO»kHH»ll 


The king asked- whether any female is in 
the asrama of Bhargava? They replied- O 
king! Araja, the daughter of preceptor is there. 

dTTOSP* *gftu*eU3>*K-):l 

TO:II?^11 

The chivalrous Iksvaku's son entered into 
asrama to see that daughter and saw Araja. 

wr ^gT mm: i 

TOffiftSTOaR 3TO3J 

O Andhaka! On account of the shadow of 
event, the king motivated and become 
passionate to see her. 

TOT fefewifl TO^ TO^ ^giriUHJ 

3TO TJcRfe 33333)1^11 

The mighty king removed all maids, 
brothers, intimate friends and the disciples of 
Sukracarya from there and entered lonely at 
her room. 

rfTOTO tjTOI-pi TOp3T3 TO#RTl 
M3TOMm WgT ■gTfqfe 31TOII ^ ^ II 

The illustrious daughter of Sukra honoured 
that king as her brother happily. 

TOTOTTOf? ^Tfe^ TO3lffelfTOT^I 

TO 'TPTIfI3TO3rar WTfTOf3tfTTOII 3 o || 

The king said to her- O virgin! I am badly 
burning in the fire of lust. Satiate me with 
water of embrace today. 

TTTSfh JJ1{> TT?te TO f3#W 3TIJT: I 

fTOT TOT TOfeTOf 

Araja said- O great king! Don't destroy 
yourself under gimmick of lust. My father can 
even bum into ash the gods too. 

TOP9TTO TOnfiT <3333^3:1 
«rfTOf TOlf^lTO: fapfroi 3 ? II 

O idiot! You are my brother but presently, 
affection has made you blind. I am your sister 
by religion because you are the disciple of my 
father. 

TOS33t^re TO ^T3>: TOfe TOTO^TOI 



276 


Vamana Purana 


That Dandaka said- O coward! Sukra will 
bum and anytime in future but 0 thin loin 
beauty! The fire of lust is burning my body 
presently. 

TIT ST? e^Ot ■gfS mRmici^I 
TpTcT ^ IT ^ «y<*TWi¥KIH»**1l 

Araja said to Danda- O king! Wait just for a 
muhtirta (four hours). Ask your preceptor and 
I think, he will definitely offer me to you. 

^ Tf §PT: I 

pTCTT STT^rT Tf^RlI^II 

Danda said- "O beautiful virgin! I am 
unable to see for more time. The work meets 
to hurdle if opportunity is once lost." 

TmtSsrafa fsTTiTT qr? left UT^cHrM'dl 

cHj TTrfiT WhldlH WrHIHI ^T f| ^IfW: II ? ^ II 

Araja replied- O king! I am unable to 
surrender myself to you as the women are 
never free to take such decision. 


wr ?r capfita ht ^ w ^nfinri 
WT 3 TT^n^rarsra: n ? \s> n 


O king! It is no use of saying anything 
excess. Don't ruin your servants, family and 
near and dears due to curse of Sukracarya. 


rfTTtS n fd; ^TR *JTJT 

flraif^raT frr 


The king replied- O beautiful virgin! Listen 
to an episode on Citrangada which took place 
long ago during Devayuga 1 . 


wzft ^ttrt f^rar^istratfi 
wferor trasfor sfoftn ? <? n 


Visvakarma had a celibate virgin 
Citrangada. She was most beautiful, in youth 
and appeared as PadminI without Padma. 

TIT <*dlf€RtftRUd TTT#tf?T: qRcliRdn 
'UMIH dIM T 1 !^ ebMWVli-cMIll'tfoll 


1. The age of the gods, the first age of the world 
(krita). 


That lotus eyed virgin went one day with 
her girl-friends for bath in a dense forest 
Naimisa. 

tit tdidu-ddlui) w arenwnra^r: I 
Tj^cidd4l sfhrF^efr ^nr htotT:i 
wr ^ ^ TRiff ^ri^r TTcpngr: 11^ ^ 11 

She descended into water for bath. In the 
meantime, the wise king Suratha, the son of 
Sudeva reached there. He filled with lust 
when he saw that virgin. 

W ^ 2 cIT TIT WlTT? cTER TRTTrgcR) 
aiTp MTTpl <T §dl P^R SE ^ II^II 
tT^f *T ^PT *TST!T W^FT ^fc(t|U|;| 
THsiiwingy^ wit ^t tr^itsItt tj^Rii *311 

Citrangada told her friends when she saw 
Suratha- "that prince is feeling appeal for me." 
It is therefore, good to offer myself to satiate 
him as he is of beautiful complexion. The 
friends suggested- "O beautiful virgin! You 
are still intact and not free to do this." 

■STT^TcF^I TT^TTlft? JrA wlrUdlSdtll 
PlrTT dcnfrd gpfe: TI<ff?IRlRlRTT^:ll**ll 

O innocent virgin! You are not independent 
to surrender yourself as your father is most 
religious and expert in all crafts. 

♦T ^ ^Ttt TPR; T^Pfl 

TdfrPvRlT TT 3 TT TfPT: Urdcll*: TJ«ft:ll*mi 
TPP2)RTS13pRt «*>-<; mi fsci: I 

MI?rRi -qt^^Tif^t^TTiiu^ii 

Hence, it is not good for you to surrender 
here before the prince. In the meantime the 
wise and truthful Suratha came to them and 
said- O enchanting beauty! O intoxicated girl! 

I am just enticed on mere a sight at your face. 

dlfsd*. I 

Wm gvcjdrl rTc*^T *3li 

The cupid has pierced me with the arrow of 
your glances. Hence, allow me to rest on the 
bed of your breasts. 

^I 3iPTt ^?tT ^tTs Rkv^i^ i 

TUT: TIT Tl# TFJltavTRRTirtf^ll 



Chapter 63 


277 


eti4uiun wtfirej MKKuqnm<*H ii 

?raT wfw:ii-*<>ii 


Otherwise the sensuality will bum me if I 
gaze at you frequently. That lotus eyed 
beautiful virgin had then offered her to the 
king without taking in notice the words of her 
mates. Thus, that thin loin girl had satiated 
that king. 


TOT ^ <j< T fTTiq il ^ o II 

% ? qfw ttanumaq i 

3TWT ^ l d<4MdWM¥IMp<Id ll 


OTrhT 




pMUjfpidl ipsT ^T:im^ll 

Hence, O girl of beautiful buttocks! You 
too defend me. Araja, the daughter of Sukra 
said to the king Danda- whether you do not 
aware of its consequence? Hence, I warn you. 
When that youth lady offered her to Suratha, 
her father had cursed her. O idiot girl! You 
have crossed all limits made for womanhood 
and offered her for sex. You would have to 
pass your rest of life without marriage. Thus, 
you will not enjoy the pleasure of husband 
throughout your life. 

tpPEH ^ TjfdTT 

dry an i4 wn 5 frolcn? mwftuq-sn 
Mpref qr# %3Rift ^jjdvn 
3TOf>& TWlt TTTSfcr ql^MHIdlliqqil 


You shall neither bless with son nor enjoy 
courtship with husband when this curse was 
over, the river Sarasvatl swept the king up to a 
distance of thirteen yojana. She too fainted 
when the king so swept away. 


MW: fafaf: WT: mWTT f|i 



ijd<*^( qglcTlil fag^ffETTSW^I 
rn ydrfw W*$: 11^911 


MBRTRlfWTT c)f^qHdqi*HI:l 

W tTdlWpM WTf 

3ni¥it-d) mr fem whi^ii q <? n 

fWMId fUfctrtti wtffr 

cTT MlFnS^t jj q^M&ii q^Rll ^ o || 

’Ttwit V rfrfesfa Mtl 

WTSfff a*<U'Ki<$u«i f^IVli^ll ^ ^11 

fwwgWTfHl 

TOT: WRnqi SJ?TT WII^?ll 

The girl-mates then sprinkled water of 
Sarasvatl river on her face. The coldest water 
turned the body of Citrahgada into 
unconscious state. They thought that she is 
dead. So, they went to forest for collecting 
woods to make her pyre. When they all were 
out, she regained conscious and saw around. 
When she did not see the king and her mates, 
she fell down in Sarasvatl river. O king! The 
river Sarasvatl threw her on the curvy waves 
of Gomatl. The great river Gomatl too threw 
her in a dense forest filled with lions and tiger. 
I have thus, heard the consequence of such 
surrender as made by her independently 
before the king. 

iOT MWW3TH TffRTT 

f^T yrawt) 

Ptcw ww ?n? 

I shall therefore, not surrender myself to 
you. The king Danda who was as mighty as. 
Indra himself laughed and rebutted the sense 
expressed by Araja. 

M3 MRI 

fW MT WwWld qpRTMli^^ll 

Danda said- O thin loin beauty! Listen to 
the events taken place later-on with the king 
Suratha and the father of Citrahgada. 

hfddl tTT H6t^| 

MT |]gJchls»JR:11 ^ m I 




278 


V 9 mana Purana 


When she fell in a dense forest and 
bereaved of the king so swept away, a 
Guhyaka Anjana saw her when he was 
moving through the sky route. 

dd: dt dRdt 3Rtdd:l 

311? RT W fddTd "gw Ilfdll^ll 

He then went to the virgin, consoled her 
anyhow and said- O Subhage! Don’t wail for 
Suratha. 

^ciilwjRi ig - 

vuqitftfw #5i ^ talcfiugq^tar^n^vsii 

O black eyed girl! You will definitely see 
him. Go as early as possible to see god Sri 
Kanfha. 

• ftg t qtjThl 7TT ^c^RT I 

«l*u<iMmdi $o? tfifa-ai ?f$nitd^ii$<jii 

That beautiful eyed virgin! Went shortly at 
southern bank of Yamuna river where Sri 
Kantha’s temple was situated. 

e[gT *nj?T ^<*Ud *-nrcil <Rt*jdNUrll 

arfd8df yi<Hm d ic Rsqlwd) Tf^T:II ^^ II 

She took bath in the water of Yamuna, saw 
Mahesvara Sri Kantha and bowed her head 
from morning till noon. 

TdR dd^R: I 

tg*T: dli(jMdMl4 : d^prsT:ll\9<>ll 

In the meantime, Rtadhvaja came Sri 
Kantha for bath. He was meritorious, 

Pasupatacarya, SamavedI and austere. 

dd d^t Tjfdf£Wlff<i ^pu^l 
iulRra fwt yu4iim^nRgf4diH s ii'9 ?i i 

Ther the sage saw the slender-bodied 
beautiful lady lying as if she was the virtuous 
Rati abandoned by her cupid Kamadeva. 

lit ■R 4>*lfarydl 

3tnn dljfd fdTI^RHbdR«ldlll\99ll 

That sage stressed on his mind to recollect 
data if he ever saw her. She came to him, 
bowed on his feet and then stood with folded 
hands before him. 


wi in? grpnRr tjht ^ydlmii 

The hermit asked her- O daughter! Who is 
your father? You appear as divine damsel. 
Tell me, why have you come in this deserted 
(without animals and human beings)? 

dd: T? in? tPjfo to ds4 

cblMitiiqdVIMfePmi cR^lha'tfll 

That beautiful girl then submitted true 
reported about her. The sage became furious 
on hearing it and cursed on Visvakarma, the 
best craftsman of heaven. 


4)fadl ^ mIcmi 


As that sinner has closed the doors of even 
the another husband for his daughter by curse 
so severally. May! He turn into the body of a 
monkey. 


TT ijd: ^FTTr^T I 

3dTW d%dt Ttsjit wdTdnr didrpfii^ii 

That MahayogI then took bath again, 
observed sandhya facing west and worshipped 
the god Sankara. 


7TTOT ^el^vi ^gldiRri iRT ?Tqj 

jgigpiujdi -p; qfd«H«i*fiiV9\9ii 


When the worship as prescribed is scripture 
was over, he said to Citrarigada who was 
desirous of husband and had beautiful brows 
and teeth. 


W7d WH l IffgR 

ddllW d^Fd IV 9 .il I 

O Subhage! Go at the country known as 
Saptagodavara worship Hatakes'vara 
Mahadeva there and reside. 

dd RtUdldl Twrre TsdTdT <dddt ^TTI 

OTtfiMfd ddf gRTRitdR.-nia^ii 

0 Rambhoru! A meritorious girl Devavatl, 
the daughter of demon Kandaramall will come 
to see you during your stay there. 



Chapter 64 


279 


ms^i -Kiwlld fespni 

ajgFRznft d^fidrah 

rTOTSW %^3R!t ^TTII 6 o II 

Besides this, NandayantI, an austere girl of 
Anjana Guhyaka and Kalyanl, the daughter of 
Vedavatl, the cloud will also come there. 

f?rer: 

trar ^ii 

When these three will come at Hatakesvara 
in Saptagodavara, you will meet with them. 

dfddl <HI<rll 

The virgin Citrangada followed the words 
of that sage and immediately visited at 
Saptagodavara, the holy place. 

WW m f&Fft focdVldH I 

IB I I^ ^jfad TT 3 II 

She made a strict routine of observing 
worshipped to god Sankara, she lived on the 
wild fruits and roots and observed the 
celibacy. 

^ ra(%fatinvi: stl^uditid^sfa'taty 

TCfflWt (W0 fttldiTWWIIId'tfll 

That scholar sage inscribed a hymn from a 
great episode in Sri Kantha temple keeping in 
mind her all good. 

i ^rf^i giR^f^rrs^Tt- 

^sar ^ r^nldt) wri 

^ % §:T3 <^i¥Hd^ii 

wRra^ani<smi 

Here is no gods, monsters, yaksas, men and 
demons who can defend a stag-eyed virgin 
through his valour. 

it dPfjfrmi 

Tpsmoff 


Having done this, that sage again thought 
about that stag-eyed girl and then went at the 
bank of Payosni river duly appreciated by 
sages in order to see the sovereign god 
Puskaranatha. 


<uilMR9uA 


Chapter 64 

Liberation of JSbali 


33TcT- 

wrr 

TRTW: 4tt W^PTI^II *11 

Danda said- 0 Araja! Citrangada caused 
lapse of longer period there with memory of 
chivalrous Suratha in her mind. 

fgwtfsfa gftqnr ?mt cir-rcdi trt:i 
^IMcRlbrvltsItl^g fafiRtfccLIRII 

Vis'vakarma cursed by the sage had to 
become monkey. On account of the force of 
eventuality he came down on the earth from 
the high ridge of Meru mountain. 

tfa f > pq T 55i ^ y il' ^faHlMj l 

y r iv&i •q qMq fw f^frii^ii 

O beautiful virgin! He began to live on the 
best mountain Salveya surrounded by dreadful 
forest near the river Salukinl. 

gnHteremistr^ gf^rorf cftimi 

O beautiful lady! “He passed several years 
in that forest and lived on wild fruits and 
roots.” 

«b-«usr: firar^i 

tlftpjll ■Hq'WiiqirtsiJIdi ^clddlfaldll Hll 

Once upon a time, a demon named 
Kandara, came there with his dear daughter 
Devavati. 

tit ^ fel ^TFRT^I 

JMms ^FTF^II ^ II 



280 


V&mana Puraiia 


The foremost among monkeys saw 
Devavatl coming to the forest with his father 
and caught his hand forcibly. 

flat TJ^flT fljftRT TT W^ai ^1 

«n?^<fllV3ll 

O virtuous one, when the demon Kandara 
saw her daughter gripped by monkey, he 
picked up sword and chased him. 

flbTORt ^gT ^rnaifflt aafti 

a^a TT?sri'ciffli i^MracHumuafl.-iuii 

The mighty monkey fled to the Himalayas 
with that beautiful-bodied lady when he saw 
the lord of demons forwarding. 

aa?t rj 5ttgjnj agarc^i 

He saw Mahadeva Srikantha on the bank of 
Yamuna and a huge As'rama (hermitage) but 
without any sage there. 

flfopTSRsft 30 ^ WW ^flflflf fliffl:! 

^PT^flfl TT flflfflRlt fl^flflt flTflflW f?ll II 

He kept Devavatl at that sacred as'rama and 
dived into the Kalindl (Yamuna) water. 
Kandara saw this scene with his eyes. 

TTttWTfl; AT W gflf TPT TfRsn^hfl %| 

^ flflTfl^T: flTfllflT ftflni ^11 

Kandara guessed of the death of his 
daughter with that monkey by drowning in 
Yamuna. He therefore, returned to his state, 
the nether world. 

TT xjrffl e»H<l flilfflRIT ?fl:l 

fllfl: filflrffl faWd fot 

Goddess Kalindl took with her waves that 
monkey to the land called Sivi and full of 
virtuous people. 

flflsfcflfstr IT fl^fl JlfflT 

fl ^ch i q t flpftTT m ^TTflT ^HlrHIIl ^ II 

The monkey then crossed that river and 
intended to return to the mountain where that 
beautiful eyed girl was kept by him. 


•Ky*qi TTfl JsflT flrflT fi mft l g : efiffl.-ll S*ll 

He then saw the best of the Yaksas, named 
Anjana who was coming with his daughter 
Nandayanti. 

flt ^gTSTRTfl eflniHlij ^flflflt ffl^l 

fl*T SPTt ^Tflt 'dHH'wHTi'flflr: II ^ II 

The monkey confused of her for Devavatl 
and thought that his endeavour to sink on river 
has perhaps gone waste. 

?ffl TiRW'uiN Tnn^fl 

TIT fl^TTfl ■£& f |<ue( fl ^ || ^ II 

Than that monkey rushed towards her. In a 
sheer fright, that beautiful lady fell into the 
river Hiranvatl. 

■Jppflfr flflflt MftdmUHIM<r»l 

^>u 

When Guhyaka (Yaksa) saw his daughter 
drown into river, he was shocked with sorrow 
and grief and went back to the Anjana 
mountain. 

flflrot rPT arronfl tfNgflsrT: ^jfa:i 

TPTTTfl % TidcHHIUU^^II^II 

That great man (Guhyaka) sat on penance 
for several years. He observed purity and 
silence. 

f^TUelrfl l S fl el l fg flTI 

fltflT flfclrT TTIff^rffl^ll W II 

The river Hiranvatl took with her waves 
Nandayanti to holiest Kos'ala country 
inhabited by saints and gentlemen. 

fl^flf TTT TT Ticfflf cltmcji^l 
'j|ttieufH^ j tl<*i v ll"Roll 

She was weeping bitterly as she slrolled 
about, and then saw a banyan tree. That 
banyan was with a number of airy roots like 
Mahesvara's matted hair. 

fl ^gr fagflrcsni feswi wrti 

3vfyyi fviHN^ flflt ATfl ir^si^ii t ?ii 




Chapter 64 


281 


That beautiful virgin sat on a stone lying 
under the dense shadow of that tree. She then 
heard a speech. 

‘Alas’ there is any person here who can 
report Rtadhvaja that his son is fastened with 
this banyan tree. 


w ?jrt m ^ snuff 

(d 4 <jslM^ 3 3 H 


She looked here and there all around to find 
the man so explaining because that voice was 
clear and precise. 


353 sitqw; 


O virtuous lady! she saw a five year old 
child at the top of that tree. He was duly 
fastened by the aerial roots of banyan. 


t ^re^reff '§§:ffanri 

W ^nfff ^5^4 Trtffnr ^ m?raiii^ii 


Nandyanatl became sad and addressed that 
speaker- "O child! Tell me that who is the 
sinner of fastening you in this manner? 

«diw RSTOFf SBffRT c£l 

'jilcnfif smff ^ ^ u 

That infant replied- O great lady! A wicked 
monkey has fastened me with aerial roots 
here. I am living on the power of my penance. 

ffrf cTtT ^cff 

3U# TTfyt: fffcTT RR ?m\ 


During long past, god Mahesvara dwelled 
at a place called Puronmattapura. My father 
Rtadhvaja used to be there. He was austere. 


dRlfa 'iTOMHW R^TRfR : I 

«4yiiteifaymd:iR<:ii 


When that exhalted self was contemplating 
a deep meditation, I was bom, proficient in all 
the scriptures and attended by a row of bees. 


Ml Hmdcffrildl 4fR$RI ^JRRffl 

uiraieffffr uR<9Mi« ^trprtii ^ u 

O good complexion virgin! My father 
addressed me as Jabali and listen to what he 
was said to me. 


qs)ct4tigaitu i Ret RfamRf l 
^VI^RffEtlfu i giMRr^ qRqfiu ijoll 

He said- you shall remain a boy for five 
thousand years and Kumara (youth) for ten 
thousand years thereafter. 

tariff •jffsRFwmt fsTM <rt:i 

You will enjoy manhood for twenty 
thousand years and shall pass old age just 
double to that period. Five hundred years of 
your childhood shall pass in firm bondage. 

qyicrfyiriRto qnqiftsMH ) 

tfeff RTRFf ^nffS^RTOI^II ^11 


You shall suffer from physical pains during 
teenage upto ten thousand years and you will 
enjoy the supreme pleasures upto two 
thousand years during manhood. 


UF^rgrPT^I 


iTfayreJidsi 


[ii?? ii 


During forty thousand years of old age, you 
shall have to suffer severe pains. You shall be 
compelled to lie on ground and eat coarse 
food. 


ftffeTOrfi: ftjJTC? W52&f?rei:l 
(wcKlfa R><iRdfi{U 3*11 

When the statement of my father was over, 
I was at the age of five years walking on earth 
to see and bath at the river Hiranvatl. 

RtffsRyR cEfffcit RTRffRi 

RW WR!fffll?HII 

I saw a monkey on the way. He said to me- 
O foolish fellow! “Where are you going with 
Devavatl, kept by me in this great as'rama?” 


282 


V9mana PurSna 


agtaft m mrn-.[ 

MieiRjify g^frii^" 

Then, O beautiful lady! He caught me and 
tied me to the top of this banyan tree by my 
matted hair. I was shivering that time with 
fear. 

cMT W 3 kTT 

0 delicate lady! That wicked monkey made 
a cage by using several creepers as cord, kept 
me beneath and restrained me continuously. 

%yri 1% f*t rrt r m mqq ii 3<tn 

That cage made up of creepers was very 
strong from four sides and cannot be pierced 
even from up or down side. 

W1 «l TfT <*PjcH: «RfgtSMFl 4 dHJ 

W ^11} % II 

That monkey thereafter voluntarily went at 
Amara mountain and I am here so fastened. O 
lady! I have told all that seen by me. 

sp-mt Rtf ttSRUil rTrRT Vf^Wdll 

O beautiful virgin! Tell me that who are 
you and have come with whom in this 
dreadful forest? 

ttr fogTRRi 

^ rut MkdWrfaRcmi'*?ii 

She replied! "Anjana, the lord of Yaksas is 
my father. My name is Nandayantu My 
mother is Pramloca. 

RR ^ Vl^fMUrt VftrR % I 

Mudgala, a great sage had predicted that 
this girl shall undoubtedly become a queen. 

d?|cW 4 tMd,M rr ^<35^:1 

fyraT RiftieiRrafNi ggf ^siicilpgPmu^ii 

Celestial drums in heaven were piped just 
then and auspicious as well as inauspicious 


sonds were reported simultaneously. The sage 
again had declared: 

R ^fcWfal 

RPRTOT% ’TftsiRTinS'tfll 

There is no scope of doubt that this virgin 
will become the queen of a king. However, 
she will remain in a precarius condition during 
her maidenhood. The sage left that place with 
such wonderful statement. 

3PTPT s 

ftm RIRfa w 

My father then wished once to visit at holy 
place with me. When we were on the way, a 
monkey sprang up from the bank of Hiranvatl. 

MT feWRrqiwUlcf 

cT^RM RRT WTT RFmiWHl 

rruRr <?mi4Vdi f# 

Due to fear I rushed but suddenly fell into 
the river. The river has carried me to this 
deserted land. 

SJtRT clg^H RRtf^Rgi 

W -g^fr w^r 

Jabali heard this report and said- O nice 
lady! Go at Srikantha situated on the bank of 
Yamuna river. 

rsttI; rrf^rgr f?raRf%gi 

ft4<RlrRM RcT: SrRtsRltftW^II'^ll 

My father comes there to worship Sankara 
exactly at noon. Report to him about you. You 
shall definitely receive bliss from him. 

<rRrt Rn$ rt^Rtiy^i 

qfe|U|HiSq>TqfeR|^4RRi Rafail *<? II 

NandayantT then speedily started for a holy 
hermitage and reached at Rtadhvaja, a holy 
place situated on the bank of Yamuna river in 
the Himadri for her defence. 

^MH'kPnVMH 

MM Vi<=b F WH RTTO:liqo|| 

She took the wild fruits and roots on the 
way and reached at that place of Sankara 


Chapter 64 


283 


where the ascetics used to visit daily in the 
noontime. 

3TT yl<*ud (HlchcjPtdH^i 

q *11 

O great sage! She then worshipped the god 
of gods Srlkantha and looked at the words 
inscribed there. 

^TT rt^T ^TCglftRtl 

dg T T n ^fcd VHlcfantHts l ^ l ^HltiH :im^ll 

Having understood the meaning of that 
hymn, that virgin inscribed the words spoken 
by JabSli and one more hymn relating to her. 

{jfrrldlfol T rf^cTT tMMrfl 

■^T rl l d^l l fMMi 

The hermit Mudgala had once declared that 
I will become queen. But I am passing these 
days in such piteous condition. Whether there 
is any lord who could defend me? 

rlWIUdl MdchlRbd^lfcTd^im^ll 

She wrote this on a slab of stone and then 
descended in Yamuna for bath. She 
discovered there an attractive hermitage 
resonant with the sweet songs of cuckoo. 

MtS'TRRT TTrPT:l 

5&5T fa^r SR l) ^TT ttllfegl TTgHmtqjmmi 

She then fencied that the hermit definitely 
lives here. Guessing this in mind, she entered 
in that sacred asrama. 

dirt ^ ^mt fwi ^pngi 

TTff9>ICT rT cd^l tj 

She then saw the virtuous Devavati of 
divine lustre, with face emaciated and eyes 
moving like a withered lotus. 

ITT T fl Md-dT ^ 

TTfsiPi it 

Devavati saw the Yaksa's daughter 
approaching her. She stood up thinking that 
"who is she." 


ttttTs^H ■'ire -m ■prran 

^?RmTBTfTTT^TII q 6 II 


Then both of them embrace one another 
friendly and began enquiring and talking each 
other. 


it uRjHddTq i ff 3RTPT HH-ftdfr l 


Both these virgins transacted the true events 
which took place in their lives and began to 
say stories in order to get recreation. 

IJdfwit-d^ WT: ^T|WTT.I 

IT cfr^Tt -gft&gT S^T r^Tfcf H m^ ll ^ o II 


In the intervening time, that learned sage 
came near Srlkantha for bath and saw the 
words inscribed on a the slab. 


^ e[gT cii’cifarcti rT ddsfafiPTWT «TI 

WIHUIWTU oq'^rnra TTTTfqfa:il^*n 

He watched, read and understood the 
meaning. A concentration for second, gave 
him the exact knowledge on the matter. 

cTW: TTORT ^T t^PEfT ^ ^VfSoRT: I 

3Tdli!yni4mf5«Tjr ^^ 1 * 41^11 5 * n 

The hermit Rtadhvaja then worshipped the 
god of gods and went Ayodhya to see the king 
Iksvaku. 

W <£gT HMf c||cWM3<Jl^l 

WTETT H<Vll{H dlfell II 

The ascetic met to the chief of kings and 
said- O king!, the bravest of men, listen to my 
report. 

tPT gift guUrh: tt4viitell^VfTid:l 

3 ^ 5 : grfiRT TT 3 TT fgbill-d rl^r %ll<^ll 

O king! A monkey has tied up my 
meritorious and learned son in the border of 
your realm. 

it % RMfalf ^TRT: IW^tH^ I 

TI^TTi reT^ t i nTR3T:ll^mi 




284 


Vamana Purana 


O king! Nobody else but only your expert 
archer son Sakuni can make him free from the 
ties. 

faff Rff 

3Tjf^?r far 

0 slender-waisted one, hearing those words 
of the hermit, my father asked his dear son 
Sakuni to go in company with the ascetic. 

ffff: IT Tt%T: faff wt •ffff 

Tfafft rtff f| TpTfffaffTII^VSIl 

My brother in compliance with the order of 
his father then reached at the place where the 
son of sage was fastened in his company. 

^gT ^TtfoprejiT 

He observed the son of sage tied at the top 
of that huge and tall banyan tree. It was 
covered with the dense aerial roots from all 
sides. 

fraWtdlUISTFt <JgclRT 1TOI 

^gT g 'gftp ft ^MdHiffft c^ll M 

sRTKiff dHciHfed rranr ?i 

Hiydl^fM^d ft T^r%^ffpfa:ll\90|| 

He inspected properly those creepers from 
all sides, the position of sage's son tied by the 
roots, picked up the bow and began to cut the 
root very aptly so that the child could escape 
of blows. 

fffan gft cwmiyi y$jRyiHj 

^Trt #:limil 

The grip of creepers made by that monkey 
could finally cut-off when as much as five 
hundred years passed. 

dent®* y(d4dn,l 

fffft wfMdi ^gT ^TldlRd: TT^dtsfir TTT.IH3^II 

STR^Tlff fafT ffsft fddHu:l 

TfafaRq •g yPn|twftyiy -§ft M:ii\93ii 

The sage Rtadhvaja then climbed up that 
huge tree surrounded by creepers. Jabali 


bowed his head for father in his honour inspite 
of his being tied. That sage smelt his forehead 
and embraced him. 

ff yiyn«R 

ddT^u? y-pUd wnfftgr 

OTTfft? ge guf gzt faerfaj ff^Ti 

ff g -yffHtfft liw ^5 <Efaarfa flnvsk ii 

He then started opening the tics but being 
these very strong, he failed. Mighty Sakuni 
then kept his bow and arrow on the ground 
and climbed up on banyan tree to open those 
knots. He himself failed to open those knots 
made by the monkey. 

'ffcff ytfadT far j 5RT: I 

d^TSctdfa: Tlffa TTfaT: 

When he was not able to disentangle the 
boy from his matted locks, Sakuni and the 
great sage together descended down on the 
earth. 

^ VKMUsJMHI 

Hmdi<^r44di yrnat fggfc g faffii^^n 

He then picked up bow and arrows and 
made a bower of arrows. Then he used half 
crescent arrows to cut that branch into three 
segments. 

yiusiffi fTffffT graft srnyiift fffaffr: i 

yrrartamrafa srgfanfssr ii 

The child (Jabali) came down from tree 
with the branch of tree so cut-off through the 
leaders made by Sakuni from his arrows. 

crfrarw ^ <rrar jsnsag- 

'jffdlfrHI <rra ^ ft^r: 

■wnighwivi g 

When his son was so liberated by the 
valorous son of the king, he took Jabali at the 
bank of the river Yamuna with him. 





Chapter 65 


285 


Chapter 65 

Marriage of CitrShgada 


*h<rl tph 

Wi^ F *g sfonus Htfari eRRii ^11 

Daqdaka said- During such intervening 
period, the daughter of Yaksa and the Asura 
both came to see Srikantha Mahadeva. 

^TlrT f^i 

qgfiqfcqTCfftK ^ i Sdg^ ll 3 II 


Rtadhvaja having departed from the temple 
till then, both these virgins found the lord 
among faded and dried flowers and strewn 
over with many remains of offerings of 
garlands. 

» H OT arfh 

^4dW*fT?IHn3ll 

When they saw Srikantha, both the maidens 
washed him according to prescriptions and 
worshipped him day and night. 


cTTBTT fwiTO rtfe ;fc(M WMW&HMi 

Sg qR qro?T:imi 


When they were living there, a sage named 
Galava came to see inscrutable Srikantha in 
that forest. 


TT c[|JT ctr^cbiy'H 
Slfa^Vi ^TT^TT chlfH^il 

-^rt %r hh: n n 


When he saw two virgins, a thought came 
in his mind as whose daughter they might be? 
He took bath in the pure water of Yamuna, 
gained purity in heart and soul and then 
worshipped Mahadeva Srikantha. The 
daughter of Yaksa and monster then began 
singing in melodious voice. 

HIT: W fWrf Wt 3F5TRTTI 




Hearing their voice, Galava guessed of 
them as daughters of any Gandharva because 
only they were so expert in singing. 

TTfHT ^ctMlvIN fe lT Hd : I 

^cfjnzr: <ti-4t|-utm(itctifj-d:li<sii 

Having done worship, Galava did Japa of 
Srikantha. Both maidens saluted him and he 
then seated there. 

Hcf: TT cE0SlcTP{l 

qfa sR h q5TET filial 

That sage asked- “Tell me that who is your 
father?” You are meritorious and devotee to 
god Sankara. 

HraiHszr 

3TTHt ftRd^Ttw'l hHctWMdi 3R:II || 

Then two pretty-faced maidens reported the 
real facts before Galava and thus, he could 
knew all about them. 

"Ripi HH T5Rf rfT«lt ■Hufdd'i qfT:l 

JlldUdaM IT^T tX ferRH:ll^ll 

The sage honoured by both virgins stayed 
that at night. In next morning, he worshipped 
Sankara, the husband of Gauri according to 
the injunctions. 

% ^KfciKUiiM-dMHJ 

StW-ddlfa HT yMd^ldH&r.ll ^?ll 

He then went to them and said-1 shall go to 
excellent Puskara forest. So, I want to ask 
your permission to my mission. Please, give 
your consent. 



Both maidens asked him- O Brahmana! 
your meeting is rare. Why are you visiting 
Puskara forest with such reverence? 

rf 3crm n*kNi q^gn4yuf^d:i 

ytHHT 'wfamyi-d f?n 

The most learned and noblest sage said to 
them- "The full moon night of Kartika 




286 


V3mana Purana 


(November) month is approaching nearer. It 
gives rare boons as a result of bath in Pu§kara. 

% ssnj&t ^tptT sraRra Jifitwildi 
T W f^RT ^liw Mf % ^11 

Both of them replied- We will follow you 
everywhere you go. O Brahmin! We cannot 
remain here without you. 

^ x( ^gfqxrTT UtgRHUUlTRttl^ll ^ II 

The hermit said- "It’s very well." They, 
saluted Mahesvara and went to Puskara forest 
with the hermit, 

rfSJTS^ WIW 'HMlilldl: I 

tnfen dHua i a r }jcKc t «ft d<jdgcMHj i 

Barring Rtadhvaja, there were gathered 
several thousand hermits, the kings and the 
citizens of the Janapadas (district). 

M: WISJ y^STI 

TFmdSJ ^mt|J) 5 (cjl^fdl:ll ^11 

The hermits, the illustrious kings including 
Nabhaga and Iksvaku etc. took bath in 
Puskara, the holy place on the day of Kartika 
Purnima. 

MHdtsfb TPT cTHHarir *-qd>MmclldftiJ 

Tdlj TT 3^ d$ y^Ml^dlll ^ II 

Galava too descended to take bath in 
Puskara, the holy place in the shape of bow 
with those two maidens. 

I dMHg T P l 55 $ *T gTWT vd<r l ¥ i mij 

StldMIui ^T: Tp:IRo|) 

When he took dip in depth, a huge size fish 
was seen there being frequently gratified by 
many female fish again and again. 

TT WT2JT? «pf T 1WI 

That fish said to them “You are infatuated, 
do not know what is morality?” I cannot bear 
excessive and dreadful public censure. 


dUdl^tig l MrW f% d J||H<dHJ 

ira cb-ticbi«n t w^tii ^ n 

Those female fish said to the great fish- 
“ Whether you are not seeing an ascetic 
Galava moving freely in company of two 
virgins.” 

^raicrfir sroforT t fimfr rrwr:i 

^niw^raf^i ter 113 3 n 

“When this virtuous-souled ascetic is not 
afraid of public blame, why do you, dwelling 
inside water as you are, fear any reproach?” 

dtreargr? ^ %% dftteR: 1 

TPTT^t qifir xf faq i d lfd ^d l RdV I:IR^H 

That great fish replied- “This ascetic is 
blind of affection and does not know the 
morality. He is blind with lust and has no fear 
of the blame that pierces later-on.” 

d^cH HcPdcWd ftMcft steft ^dtl 

o 

TfrftTR ftWTsfcf cTW) TT 


Galava ashamed of listening to such 
remark. He did not came up and by virtue of 
his extreme powers remained at the bottom of 
river for a longer period. 

■RTd3T 7t 3tfb V^T¥, WtfoJ d^t feldl 

cf^dyijdy^iR^ii 

Both those virgins came out from the river 
after bath, stood up at the bank and waited 
curiously for that sage. 

<frTT xf MbcM, 'dtdT TRIT dyihdHJ 

jpra': tiifergRt dm ijnd<r<n*f£(Tii ?v&ii 


All sages, the kings and citizen returned 
back to their respective place when this 
journey to Puskara was completed. 


^-RTt dfUSq^ll ? 6 II 


There was left only Citrangada, a beautiful 
lady with attractive teeth. That daughter of 
Visvakarma was stood there and gazing at 
those two virgins. 



Chapter 65 


287 


% fwt xnfcr cftSFWt TI^Frat rT 

wrats^n^ amn ^ u 

Both of them too stood in that deserted 
place for long as they were waiting for 
Galava. However, Galava had determined not 
to come up from water, so he remained there. 

aats mh l ^di qmRT trHNr^T I 

wwt pi#ntfwwTiigoii 

Then there came Vedavatl, the virtuous 
Gandharva maiden. Her mother was GhrtacI 
and father was Parjanya, a Gandharva. 

ITT pit hwi Mwupiti 

g^gifgagpretwat: fwiP{ii 3 

She took bath in the holy water of the 
middle tank in Puskara and saw the three 
maidens stood on either side of the river. 



unfa *r gnifar fwtracqfwi ^ 11 

She first came to Citrangada and asked 
politely- "Who are you? Tell me the purpose 
for which you are here in this deserted place." 

irr arprer pf m 

fgWTT fg«cFiJoT:ii ^ ^ 

Citrangada replied- O you of lovely hips! 
Know me as Citrangada, the daughter of 
Vis'vakarma, the divine artisan. 

tiigtjujpidi ^ waj pat 

O good virgin! I had gone to take bath in 
Kancanaksi, the sacred river in Naimisa, the 
place known as the mother of religion. 

djfrndM WK? PT %l 

p&T TT d)lRTdf tTT^g Wt aa:ll 3VII 

The king Suratha of Vidarbha dynasty saw 
me there and surrendered himself unto me as 
he was encited to my beauty. 

pgidti gw ga2j 

aa: wsfw gata fggaasfw ^ 'pani ^ u 


My companions resisted me, yet I 
surrendered myself for him. My father then 
cursed me and it separated me from the king. 

■Rjf '^dUfd^ gifWT pi^T xTI 

tJlyudugM cTcft UlgicK 31911 

O nice maiden! I thought of suicide but 
Guhyaka resisted me. I then went to visit 
Srlkantha and then accessed to Godavari. 

awifepi ^thigidi ^adTu-difi 

grilftr^g: -§W: ^-q%Rpr: afa:ii 3 <ili 

I came from there in this best holy place. 
But 1 still unable to see my heart-ravishing 
husband Suratha. 

sraat rjra aa «nat 3% gimvlsspTi 

tmnidi f? tROT tcpt giftfaii 3 <hi 

O young lady! You have come here when 
the auspicious day has over. Please, tell me 
who are you? O spinster! Tell me everything 
correctly. 

wwtewai -qrsfw wttwt i 

w aimat ^ wngraisfw * o n 

She replied- O slender-waisted one! Listen 
to my introduction and the reason for arrival 
in Puskara when the auspicious time is over. 

gtjfojw prwt f mn gggatfg f|i 

tMHiuii crit^yt gjftRT afeii 

I am Vedavatl. My mother is GhrtacI and 
father is Parjanya. O friend! I was strolling 
around a forest when a monkey saw me. 

IT JST W gifa ^ctcjgtfd %l 

He came to me and asked- "Who are you? 
Where are you going?' 1 You definitely are 
Devavatl. Who has picked you up from an 
asrama on the earth to this mountain Meru? 

gat twfaKt ^=nfw gat gggatrg^i 

anar ^Ttrfg lansrgm^ii 

1 replied- O monkey! I am not Devavatl and 
my name is Vedavatl. I always live on the 
mountain Meru. 



288 


Vamana PurSna 


gR^ir ^ifagtlTI 

^T OTfrai fa WOT *Ffjfai HRlTtMHIl'tf'XII 

That wicked monkey then attacked me. I 
suddenly climbed on the tree of Bandhujlva. 

chi Rl ^n^RiRRi^Wl 

OTTfOT WtsTt fWT 

The monkey hit hard by kicks and 
collapsed that tree. I remained hugged to a 
large branch of that tree. 

OTt: f8j OTTOwfal 

The monkey then threw that tree in sea. I 
was frightened badly and fell into the see 
along with that tree. 

«4*Mifa wrnfor gnfnr rrn^^n 

All movable and immovable beings saw the 
scene of that tree falling down from the sky of 
its own accord. 

ottI cH&uf ROTcfi %i 
^fgr%SOT?raf: ^4 flswr.-nifcii 

Rf^TT WTOTT 

•ottT: ipt^r ii 

All those cried with grief when they saw 
me falling down along with the tree. The 
Siddhas and Gandharvas said- “Oh! It is 
piteous scene.” Brahma had declared himself 
that this maiden will become the queen of 
high-souled Indradyumna, the son of Manu, 
the Karta' of several thousand sacrifices. 

at wjff otjtt RtsRwmrar aa:i 

a wwtm << o 11 

Having heard that sweet voice, I fell 
unconscious. I do not know who had cut-off 
that tree in several thousand pieces. 

aarsfw ^hc-h^h f|i 

R MHld l f OTi jPOTi <cT ^gT *011 ^Tliq *11 


The mighty wind, the friend of fire has then 
brought me here with its strong waves. O 
pretty lady! I could now see you here. 

dgfaBW wsra: YESia: cF ^ ftq^i 
% Tp^PTlrft a^n q ^ n 

So, stand up please. Let us move from here 
and see that who are the girls standing at the 
northern bank of this Puskara river, we should 
enquire them. 

TlcPJcR 3 T oRlfl W cOTT '^djcfiOTSni 

Jg tqj Cbl4yyrfcb) I m ? II 

With these words that curious virgin took 
her and reached at the place where two girls 
were stood. They wanted to identify them. 

cleft Rc^T s4«jT*j^ 3^^ ^rfRI 

^TfrTTrRHt WTTOTR ft4(ddHim*ll 

Then both of them approached the two girls 
and questioned them. They too in their turn 
narrated the true facts and expressed 
themselves clearly. 

ddtdia^uig 41H<H<IC<< 3HRI 
otsto (ft* 3 t4r4i ^ k h 

These four maidens then began to live in 
that holy place near the confluence of seven 
Godavari waters and engaged themselves in 
the worship of god Sankara. 

<OTt ^Rl^PT.I 

Sakuni, Jabali and Rtadhvaja walked here 
and there in quest of these ladies for several 
years. 

’OTTcnff Ml feat ^i 

gjIH 5PTW ftRT f VIWFIRII k'SH 

When one thousand years passed, the 
fatigued load-bearer Jabali left the hope and 
returned with his father at the district of 
Sakala. 

dfwsuqfd: trT: fcT:! 

¥ f^TOT ot4ot 41 (4ft44ft1m 6 II 


1. Performer. 




Chapter 65 


289 


The king Indradyumna, son of Manu was 
residing there. He came out from palace with 
Arghya in his hand when he learned of their 
presence. 

g gssgi^dl ; ii k ^ ii 

He worshipped with reverence Jabali and 
Rtadhvaja and honoured the talented nephew 
3akuni who was the son of Iksvaku. 

grit grag -gfqr: snr? ^5^:1 

gggglfri fa^rni ^ o 11 

Rtadhvaja sage then said to Indradyumna- 
“O king! Our frail maiden NandayantI has 
been missing.” 

dwiSf «lg gyyi 3 RgrfgTfcrr 3m 
dwigfag gpfag $ *11 

O king! All of us have traversed the entire 
earth in search of her. Hence, please take it in 
your notice, do search of her and thus, co¬ 
operate us in the mission. 

HHHldUII 

^TgT cWldlfM dTT^il^^H 

The king then said- O Br&hmana! a maiden 
of mine too is missing. I have done enormous 
labour to search her. To whom should I say 
about her? 

ai l ch l V Il ^^dlch R: TdMRl 

fg^Fri g regmch u ri giutf^jg: g*wim 11 

I had cut a mountain-like tree falling from 
the sky into several thousand pieces in 
compliance with the words of Siddhas. 

g gr fgfggr HisraMBiii 

g g grgfg gr 3^ dwisgsifg mf%Hii$*n 

I very aptly defended that beautiful virgin 
from injury. But I don't know where is she. I 
am therefore, ready to go with you in search 
of her. 

g gijaara <ggfgg:i 
fedimi g gi^ gg ig gnfatiii 


That king immediately stood-up and gave 
chariots to both Brahmins and his nephew too. 

tyuduf grririt gggt 
5 #inwM ^jgnrgt fgfg^ii 5^11 
ffTOT 3ri?Tct 

fg:«TgigTgggt ggfg fgj?n{ii 

They began to investigate on the earth in 
systematic manner on the chariots. They saw 
an eminent ascetic seated on penance when 
they reached at Badari asrama. The young 
hermit was found to be emaciated by 
austerities, miserable, bearing matted locks, 
besmeared with dirt and mud and he was 
breathing hard. 

^Mifwrtslrr ^snpffii^n 

vHT: fetef rf^T (chM^dM^Irll^l 

MRytdfq iteai gRfis re aMlfeidqj 

The king Indradyumna went to him and 
said- O ascetic! Tell me that why are you 
seated on such strict penance at this early 
stage? Further, please, tell us that what is your 
mission? He enquired- “Please, tell me first 
that who are you and why are you so anxious 
to ask me, a hermit lean and afflicted with 
grief?” 

g w ggrcfgr fggt f r ri^i i cfe^ gtn a o n 
grit: 3?: firrir wr grigri ggi 
g gi^ 3^gfgt g«f esfaggifg: 11 g *11 

He replied- O ascetic! O sovereign! I am 
the son of Manu, brother of Iksvaku and king 
of Sakalapura. The ascetic also narrated all his 
previous life. 

spen ritgjg ggfrigt -prcg tsHgrgi 
sngg? grig cpgjjt tJTfritsfg riug^ii 

The pious king then said- “Don’t abandon 
your life.” You are my nephew come, we 
should go in search of that slender-bodied 
lady. 





290 


V&mana Pur&Qa 


^Mliiui TST ^ rTTWI^lt ^<4|^||\9?|| 

With these words, he embraced the weak 
prince. He rode him on a chariot and 
presented him before both ascetics. 

nigra gifranfa ira firanii^n 

When Rtadhvaja saw that prince, he along 
with his son said- O prince! “Come, come 
here. I will do good for you.” 

tan#* <crit ^st f| 

TIT -q^g famfifam vami 

I have left by myself Citrarigada who was 
beheld by you in Naimisa in the holy 
confluence of seven Godavarls. 

<W»re g q wm: ch nun ^ i 

Hence, come with us. Let us all go there for 
the son of Sudeva. We shll see three more 
maidens there. 

¥ jsfq: yqvaiw 

tfwciT^p: -^ 35 ^: 11^11 

WTfcrat cM m rTT: WT:II^6II 

That hermit consoled the son of Sudeva, 
accompanied by Indradyumna and his own 
son, they began to move towards 
Saptagodavara on the chariot under lead of 
Sakuni where those maidens had gone. 

ireft tjftTEft y il cfcftg cni 

fafc rc Rfl -pt fosn^ii^ 11 

In the meantime, GhrtacI, the slender¬ 
bodied girl afflicted with grief was strolling 
on the Udayagiri in search of her daughter. 

f% cnrii q <jyi ura gin c ° 11 

The Apsaras got that monkey there. She 
asked him- “O monkey! Tell me the truth if 
you have seen my daughter anywhere?” 


dWIWfcH fcST 71 grftf: HT? dlfHchiqj 
qpqr rt raw ■q^nu^ii 
gnf^FUT t=(Hrl rfftifr yhMiytftMretrll 
^IcfcUdftldH^ l ll W •qdt deftfcdq il <t?ll 

That monkey replied- “I have seen a 
maiden named Devavatl and kept her at a 
great asrama near Srlkantha temple at the 
bank of Kalindl river where birds and deers 
are found abundantly.” I have reported this 
fact to you truely. 

7IT in? cJHiMrl dTRT ^ddlld 7TTI 

q ft TsdidT w 9T5ira%ii c } 11 

GhrtacI said- O chief of monkeys! She is 
Vedavati and not Devavatl. Hence, come with 
me and we should go there together. 

ydMJKdW: «JrcJT cJH<^e|f<d*q:l 

The monkey was agreed to GhrtacI and 
went jumpingly in company of her towards 
KausikI river. 

% gift H1HT TTdf3«dtltdil:l 

fgrRt dftreT«n xf 7 &: H 7 q^ftfg:ll 6 \\\ 

Those three great princely sages too 
reached near Kaus'ikI river with Jabali and 
Rtadhvaja on the speedy chariots. 



tjdl^fil dd* W$j ^JpwMJiw ?ll<i^ll 

They alighted from the chariot and came 
near to the river for bath. GhrtacI too came for 
bath in that river. 

grfxr: Hmi<Jgt 'dldlfc'HI rWTI 
ftdT HI? mPScj xf <iV9|| 

The monkey too came behind her and 
Jabali saw him. He immediately reported his 
father and the mighty king about monkey’s 
appearance there. 

71 Tig yntidifd ctwtwM ^rar^i 
35 ? 31217^1 3^777 HI^II 66 II 




Chapter 65 


291 


O father! That powerful monkey is coming 
again. It is the same monkey who once 
forcibly tied me with the aerial roots of 
banyan tree with my matted locks. 

d'MWlfWM: *t«HT*Jd:l 

wt ?? c|xHM4lcr\ll<S*ll 

Having heard Jabali, Sakuni became 
furious, picked up his bow fitted with arrow 
and said- 

WW TTO -qi^l 

ttf#t f^anr yAul^n mi 

O Brahmin! O father! Give me permission. 
Tell me that should I kill this monkey at once 
with a single arrow? 

TT?f$: Tlfft: HI? ^11 * *11 

The great hermit engaged in doing good to 
all beings then said to Sakuni: 

1 iRiftr crstm ?^fiteftr cm 

ggRpjft tjj«h4civ^ ^Hfd-KHII**II 

O prince! “None can be killed or fettered 
by another.” O son of a king! “Slaughter and 
imprisonment are governed by past deeds.” 

T??rf? Wgiwi <*^Rm?ll 

The sage then said to the monkey- “O 
monkey! Come up. It is proper for you to help 
us.” 

foNijffi t Tjf^RT TT <hft$$H:l 

O young lady, thus addressed by the hermit, 
the great monkey saluted the sage with folded 
hands and said- “O Brahmin! Instruct me that 
what should I do at this moment?” 

in? it gftret di-uMfd brp.i 
tut erim^n^mi 

The sage then said to the lord of monkeys- 
“You had tied my son with his matted hair 
with the banyan tree.” 


fterr f vnUsM:ii ^ ^ ii 

In spite of our best efforts, we could not 
make him finally free from that tree. Hence, 
this king had cut that tree into three pieces. 

Vmai °(?fn %TTTT (cjhlndl 

dVMtfyia re rw ymsft ^ ci??teHTT^:ii 

My son is still bearing the burden of the 
branch of that tree. Please, make him free 
now. He had now completed ten centuries 
since he has been carrying the branch. 

? tt Trtsfte ffnR; cKfgrert j qpr: i 

■g ^t|c)tcHin i d»u4 qtftefa#TTt VIST:IIS dll 


M: ffcft : II* *II 


There is no person who could make him 
free. That monkey gradually untied the matted 
locks of Jabali and those were quickly 
unleased. The sage Rtadhvaja was then 
pleased and wished to give him a boon. 

efift m? gutter te 3i wifc^i 

*<fecMcW: ?^?TT 3WIM<1ll*oo|| 

tewrf ??Rtei: cRfute irfteffw:i 


fl^i^ciwi tt?t *if? ^i^fu^wfrrii *o *n 
TTrT^rTt hgiul<) W WUT ftettterrqi 

fclsH^BU: ftwt Tit T 3 STT trteRII *o * II 

He said to monkey- “Ask whatever you 
desire.” Visvakarma in the form of that 
monkey begged this boon from Rtadhvaja- 
“O Brahmana! if you really are intended to 
give me a boon, please, remove the impact of 
curse once thundered on me by youself.” O 
ascetic, “Recognise me as Tvasta,” the father 
of Citrarigada. 


3tftetRtf| Tig?; vilMliHfdi Wfl 
TTcrfft ct uiuite w wte grrite f?n*o 3 n 
chftelN<r^U| tflte TJRJ TT^TSTTfl 
rfWt aiTTBST'ir: HI? VINWMI Tlfaujfdll *0*11 


trt gnirqt trte ^Pteifti m$i<xi<hhj 




292 


Vamana Purina 


I have become monkey due to your curse. 
Whatever sins I have committed in this 
monkey form, please destroy them by your 
blessing. Rtadhvaja said- “the curse shall be 
effaced when you will give birth to a mighty 
son from the womb of Ghrtacl.” That monkey 
became happy with the blessings of 
Rtadhvaja. 

wg sKPcr?T: fi l ia l: II $ || 

dm^d ^ gr:i! ^otaii 

O slender-waisted lady, the eminent 
monkey descended immediately for bath in 
the river. Thereafter, they all took bath and 
doing (Tarpana of ancestors) 1 and gods and 
returned by their chariots, while Ghrtacl 
proceeded to the heaven. That monkey chased 
her very fast. 

■gift ft «rf?HT giftf^ii %o 6 n 

Iftwifar *iwttci *iPm11 
wkI g>fft:ll ^ || 

WHITTO eft cRft g ft dHildhRI 
tjri' Turft ^fgr wft rft fetrucfaRii m 11 

The monkey beheld the beautiful Ghrtacl. 
That lady wished courtship with him when she 
saw him and knowing him to be Visvakarma. 
That monkey then enjoyed courtship with that 
lady on the mountain Kolahala. They enjoyed 
sporting prolong and arrived at the Vindhya 
mountain. 

tft: Wlfft rTrftsf WHTCr ^TCTtHTT: I 
TTfctT: SR* mil 

Those five persons (Rtadhvaja and other) 
too reached at noon at the holy place of 
Saptagodavara. 


are 

ftri Mldld<*>ikjdHj i m 

TRnftft cnftffi 

They alighted from the chariots to relax 
there. Their charioteers also took bath, offered 
water for horses and then left them for gazing 
in the attractive forest region. 

cnforciii mu 

gm: w$<sri? ^graarfaRRi 

gran wr gifaft grr: 11 mu 

rlitj II mil 

Those horses satisfied within a moment 
because there was grass abundantly grown. 
Those horses then began speding near the 
temple. Having heard the sound coming from 
hoofs of horses, those maidens went at the 
temple of Hatakesvara with curiosity to see 
what is it and looked around getting up on the 
attic. 

3HR>4iwWSftftf<rl 'wiyifHi^ ntl-nm-ft 
ddlijdl^l 3gT dilftUStf&nfoJTRI 
Tpj ^ft m fti l ^djHch l ~R#RII II 

From there, they saw the exalted being 
bathing in the river. Citrarigada saw the king 
Suratha with matted hair. She became very 
happy to see him and informed her maiden 
companion about it. 

^Whucm?i: 

Tp\T:l 

ft 

# -m ffrrat gfM:n mu 

Look at the young-chap with long arms and 
complexion like blue cloud, I had surrounded 
before that king on that day. 

£ft ^iNUMSIHfawklJ 
g RF ft gtrat gftgt 

Tig fggrcrfiftu wn 


1. Propitiating the forefathers. 





Chapter 65 


293 


It need not to stress much on mind that the 
man of golden complexion with white matted 
hair is definitely the best ascetic Rtadhvaja. 

1ST *Kd*d) 

sn anfrHfa wr:ii W ii 

Then Nandayanti said happily to the other 
mates that the other person undoubtedly is 
Jabali, the son of Rtadhvaja. 

3TER 3<cidl4 *TI 

UdHfdliJfl: ^rm^RTdt ^ftf^BT ^TT^II ^ o || 

With this chat, they sat before the icon of 
god Sankara and began singing all benevolent 
song- 

^ WTt 4WIM &h<KHM 

dHlMrl ($|<|;i(ctecj««b4 qtlHI^I^M M\<MmMU|l¥M 

faVJHyiR^WTTC Jj^ldlRt-f r^dld: Kgl«K¥lUK 
'zzm d>giHmHlfddftldVK r )< 

Tt^TSET^ qrn^JTt: h^-Hiy 

chldl^d^d yrdldlfftT ftrar RfT^cT ^tr 
# tr SRT dfdH jffe d^ldldiw 

3tfd«jd>d> m TyroTt 

cFTfcd-dlfild tflldiUd dlHdiUd 3WlRld 
fidldMrl dld^d *4$I«U t^of 

?1RT fUWd1d»W Rmt 

diiRrf»'d^ ^ it TRlmfsrd y4dlyifddm 
giFRlT ^IflRlMrl ^of «T§fd , dlffH s 

^MIUNinr ^TtRTT fdaKN TTfoRR diRTR 
&3R fiddi-d i-^yfHeWcl ■fty^viifd’-f 

*ij<*uf d^ldld ft^fdddjlf^dfR sTR^R 
Till 

We salute to Sarva, Sambhu, Trinetra 
(three-eyed), Carugatra 1 , Trailokyanatha, 2 
Umapati, destroyer of Daksa's yajna, killer of 


1. Having elegant limbs. 

2. Lord of the three worlds. 


Kama (sex god), Papa-pranasana, 3 Maha- 
purusa, Mahogramurtti, 4 destroyer of all 
beings, creator of weal, Mahesvara, trident 
bearer, enemy of cupid, resident of caves, 
naked, Mahasankha Sekhara, holder of matted 
hair, holder of skull garland, Vamacaksu, 5 
Vamadeva, Prajadhyak§a, A killer of the eyes of 
Bhaga, of the terrible army, lord of Mahasena, 
Pasupati, 7 Kamaftgadhana, 8 CatvaravSsini, 9 
Siva, Mahadeva, Isana, Saiikara, Bhlma, 
Bhava, Vfsabhadhvaja, 10 Jafila," Praudha, 12 
Mahanatyesvara, 13 BhQriratna, 14 Avimuktaka, 
Rudra, Rudresvara, 15 Sthanu, 16 Ekaliriga, fond 
of Kalindl, Srikantha, Nilakantha, Aparajita, 17 
Ripubhayarikara, 18 Santosapati, 19 Vamadeva, 
Aghora, 20 Tatpurusa, 21 Mahaghora, 
Aghoramurtti, 22 Santa, 23 Sarasvatlkanta, Konat 
a, Sahastramurtti, 24 Mahodbhava, 25 sovereign, 
Kalagnirudra, Rudra,, Hara, Mahldhara- 
priya, 26 Sarvatlrthadhivasa, 27 Hamsa, 28 
Kamesvara, Kedaradhipati, Paripurna, 29 
Mucukunda, Madhunivasin, 30 Krpanapani, 31 


3. Destroyer of terrible sins. 

4. Terribly fierce in visage. 

5. Bearer of matted hair. 

6. Lord of the creatures. 

7. Lord of the beings. 

8. Consumer of the body of Kama. 

9. Dweller of the sacrifical platform. 

10. Bull-ensigned one. 

11. Having tangled hair. 

12. Fully mature. 

13. Lord of the great drama. 

14. Possessor of gems galore. 

15. Lord of the furious. 

16. Immovable. 

17. Undefeatable. 

18. Frightful to enemies. 

19. Having great satisfaction. 

20. Not dreadful. 

21. An eminent person. 

22. Dreadful yet of undreadful visage. 

23. Calm. 

24. Having thousand forms. 

25. One who has an eminent origin. 

26. One who is fond of mountains. 

27. Resident of all holy places. 

28. The supreme soul. 

29. A complete one. 

30. Dweller in honey. 

31. Holder of a sword. 




294 


V&mana Pur&pa 


Bhayahkara, VidySraja,' Somaraja, 1 2 3 

Kamaraja, Ranjaka,’ permanent dweller in the 
heart of the princess Anjana king, 
Samudrasayin, 4 Gajamukha, 5 

Ghantesvara, Gokarna, Brahmayoni, 

Sahastravaktraksicarana 6 and Hatakesvara. 

WT: ^ 

At the same time, all sages and kings 
reached there to visit Tryambaka, 
Hatakesvara, the creator of the three-worlds. 

yf-tldl <<y^tfFiragl WT:l 

After taking bath, they beheld those women 
singing excellent songs before the icon of god. 

^gT 3^11*^11 

The son of Sudeva then exhilarated to see 
her beloved, the daughter of Visvakarma. 

^cfs^jTtsfa ^gr l^i^i fwr^i 

Yogi Rtadhvaja too recognised slender¬ 
bodied Citrahgada and became highly 
delighted. 

TOTO35T tiiWT: 

Then all people went to the god of gods 
Hatakes'vara. They worshipped three eyed 
god, stood up and chanted prayers. 

m^gr \fedis£r sn ^>iR i ^ i 

wrfa: ^ir^RT^^iyi^rc^ii s n 

Citrahgada too stood up with those virgins 
when saw Rtadhvaja etc. and saluted them. 


1. Master of knowledge. 

2. Master of the moon. 

3. The pleasure-giver. 

4. Reposer in ocean. 

5. Elephant-faced. 

6. Possessor of a thousand mouths, eyes and feet 


* rt tn: Middle* m <nro:i 

ttft ^nfdftftlrg: ^ranjig^ii *^ii 

That ascetic with his son congratulated 
them and seated there comfortably with kings. 


m: m t ydi^i w i^fri 


O beautiful lady! The monkey with GhrtacI 
also attended them after taking bath in the 
holy Godavari. He was also desirous of 
visiting Hatakesvara. 


cTcTtSM^r^ 'gut 

TTTSfir Ht Wt ^gT *? * II 

GhrtacI then saw her slim-bodied daughter 
there. She too exhilarated on seeing her 
mother. 


rFit ^rrraV w qf rere i 

UfKrt MRrdydl II *3 OII 

GhrtacI embraced boldly her daughter. She 
began smelling the weeping daughter on the 
head again and again. 

Mt jEHS-TH: SJlHI-4,ra 

wftj glRI rcIMaHI^ UglsHHJI *11 

The ascetic Rtadhvaja then instructed the 
monkey- "Go at the mountain Anjana to bring 
Guhyaka (Yaksa) here." 

MidMidfo 

Tffc T * 3*11 

Bring here the demon king Kandaramall 
from the nether world and king of Gandharva 
Paijanya from the heaven. 

tjPrt grftT^i 

TTTcra qmftg < 3^ 11*3311 

The aseetic having said this, Devavati said 
to the monkey- “O great monkey! Please, 
bring Galava also here.” 

■RSTTM^l srthWmtUcjdHjI *3*11 

The monkey with rapid speed went on the 
mountain Anjana, invited Guhyaka from there 




Chapter 65 


295 


and proceeded to the mountain of gods 
thereafter. 

tuN giR-*l iNfiWI 

RtBikicA 

He invited Parjanya there, suggested him 
the route to the great hermitage situated in 
Saptagodavara and then went to the 
netherland. 

MgralJ efiftT: 

ii4r<<Mvralii ^^ii 

He invited Kandaramall there, came up 
then on earth and began strolling there. 

wr4 wm R i P^mdfr r j i 

5^11^1911 

He leapt rapidly when he saw Galava near 
MahismatT and brought him immediately near 
the holy place Saptagodavara. 

Wt tTOT WlHt ?T2^JT^I 

5# feic m ta fiii ^ c n 

He reached near Hatakesvara, taking bath 
there, he saw NandayantI and Devavatl 
staying there. 

w ^gT wr4 ^jj«rai«rai^i 

yiRfcwg&i Ti?#rwrai^i 

^ gift V»Ml8HH)l ^ ^ II 

W 3RfagT -yymtsfHI 
rf^T clWtlMft^rll:ll II 

T WRIIdl r%m$t ^ F ra4^ ^T:l 

All were stood up to honour Galava when 
they saw him approaching near. They too 
worshipped Mahadeva and saluted the 
hermits. Those great kings also honoured the 
ascetic and deriving immense pleasure, sat 
down comfortably. Yaksa, Gandharva and 
demon all greatmen then came there. 

dHHIdl^■SPft^cT JJsiJWI: ^g?frcRT:ll W" 

^rafw qwRft fap;i 

T 3*Pri||f<c ET ^gT -HfMijcbl cRTTRTII V&3II 

WORM 3TPTT fejgn^cTT W^TI 

^ «ri|«eJ5il giRII^II 


The daughters when saw their fathers, their 
huge eyes filled with tears of joy. They all 
embraced their fathers. When Citrarigada saw 
her other mates meeting their fathers, she also 
started weeping. Then Rtadhvaja sage 
narrated her the fact. 


■rt fern? fsnr: ijfr fansg wg gm:i 
pn d^HMI*u4 4l5ta*jd4dRlll ^*11 


“O daughter! Don't be dejected. This 
monkey is your father.” She ashamed of 
listening these words. 

gsj 5 fgwifoft gntd TpTTsgqn 

Rfa *ndwi wwiHi^r y^cHHJi ^mi 

How could Visvakarma, my father becomes 
a monkey? Perhaps it has been due to the birth 
of an inauspicious daughter as I am. 
Therefore, I shall give up my body. 


tifadg trrtTT ?i 

MRdPl^r Tit qiqlM^d^ddlH,ll 

swrara "gfrorat ttt Rtok ^pgisprii ^vsn 


She made up her mind to suicide and said 
to Rtadhvaja- O Brahmana! please, absolve all 
sins committed by me. I am the sole cause for 
this state of my father. I therefore, desire to 
die soon. Please, allow me. Then the sage 
consoled her and said- "Don't weep any more 
in this matter." 


Tpciify ^ dlyilsRd d-Mi rUl^ft: cfc^q<.nj 

^tg«i(d fan <t«t ^rrsumtg<4fd>:ii wen 

gidlstlr*! 'gtircqj <J din fgrJFftnTI 

■gfrrr *rrfggTgFTTii 

The future events cannot be ceased by 
death. Hence, don't abandon your body. Your 
father shall again become a celestial artisan 
when GhrtacI gives birth to a son. ‘‘There is 
no scope of doubt in this regard,” narrated by 
the hermit, whose soul was purified by 
meditation. 


iprat m w4rti w fotr^i gg:i 
gfg gpjRg ?itg; ?g ^°ii 



296 


VSmana Purana 


fapgwi Mr«*ivrra #r:i 
f^grKT wst ^ ^rn 

GhrtacI then went to Citrangada and said- 
“0 daughter! Give up agony.” There is no 
doubt that I shall give birth to a son from 
courtship with your father within forthcoming 
ten months. Citrangada became happy when it 
was said by GhrtacI. 

■yghrlT 3lfa rTTcRT cBTvT *jfl;j<*-ti<M:ii ^11 
3tr4$RT fkmt f? ITWT TTct fs^RHi 
w<Tt^n|*n% 

Citrangada waited to see her father at the 
time of her marriage. Those beautiful maidens 
were also eager for her pleasure waited during 
that period for her marriage. 

d(w^ lil^ildiSS irguT irni ^mi 

fgwtfsuijpwil ^*11 

That nymph gave birth to a son Nala at 
Godavarl-tlrtha when ten month's period was 
over. With this birth of a son, Visvakarma was 
also liberated from his monkey-hood. 

m: iottt *voi 

fTTn r mfeq ^ 

fzgrszr ymt WMfwn ^ » 
^Idehl^HLI 
*rn w u 

He went to his beloved daughter and 
embraced her. Visvakarma then summoned 
the king of gods Indra, the lord of gods and 
Kinnaras happily. Remembered by 
Visvakarma, Indra surrounded by the 
multitude of Maruts, and together with gods 
accompanied by Rudras came at the holy 
place Hataka. 

vdWIrhfoldi «r<<HlfcH :ll ^ 6 \\ 

Indradyumna said to Rtadhvaja when gods, 
gandharvas and apsarases came there- ”0 


Brahmana! give Jabali the daughter of 
Kandaramall.” 

Your son should solemnise the marriage 
with the daughter of demon. Sakuni, the 
beautiful prince should be wed to Nandyantl. 

trim fro wi 

^ o u 

May this Vedavatl remain as my spouse, 
while the daughter of Visvakarma 
(Citrangada) be the wife of Suratha. The sage 
said to the king- "Be it so". 

1st fend:II ^ ?ll 

Then those all people solemnised the 
marriage happily and followed the due 
procedure. Galava became Rtvika 1 and offered 
havya (oblations) in a ritual manner. 

jii<i4) w( fRraf ^w)sm<yw«ni 

3TI^ 'd l dlfHd : ^ci|«fivq4|||| ^ ^II 

The gandharvas sang songs that time and 
the nymphs began to dance. The daughter of 
demon first give her hand in the hand of 
Jabali. 

e^qc*4l 

cT?T; ¥l$pHl ^chilli ^3II 

faaTffe i q i: chc-Ulfui Tpt: Mlfwj^rjj 
dimfgcflpg t^wgtrsjSlii «*ii 

Following this, Indradyumna then accepted 
Vedavatl, Sakuni accepted the daughter of 
Yak§a and Suratha accepted the hand of 
Citrangada as his wife. In this order, 0 
slender-waisted one, they all were married in a 
systematic manner. 

yfacelift f vnwctl-ilis I 

SlfwtsM wW WH Wkll 

tsru f^vlMrh uracnjwfi 


1. The chief priest. 


Chapter 65 


297 


gregg<gr tjtt: ^srnjfgrf^r 

When the marriage of all so solemnised, 
Rtadhvaja said to Indra and other gods- 
"Reside always you all in this holy place of 
Saptagodavara. You all should particularly 
live here during the month of Vaisakha. The 
gods went to heaven with the words “Very 
well.” 

The sages together with Rtadhvaja and his 
son returned to their hermitage. The kings too 
returned to their capitals with their wives. 

JffST: fcfWH 

^nfut Tig ^tT TJTT feri 

?Ftrr *F3Rg flHdirihii n 

All people began to live happily and 
enjoyed all that they desired. O nice lady! The 
episode in detail of Citraiigada thus, arrives at 
conclusion. Hence, O lotus-eyed lady, do you 
gratify me. 

Tgf ^fh^grg grt gfr^i 

ttt gifir gigg gen^ii ^ 11 

With these words, the king Danda began to 
appreciate the fawn-eyed lady with pretty 
thigh, psalm. She too replied to the king in 
soft tone. 

?frr gtgirnjnut gn RiHR« 4 ig£ 
wuTydUt$szng:ii$sii 



Chapter 65 


297 


Chapter 66 

Reduction of King Dantfa to ashes 
3 TT 3 T 33 TET- 

Wf M <IWlfa flcfl 

VHMKIrMM rf *tftartll ^|| 

Araja said- O lord of the earth! It is no use 
saying much to you. I shall defend myself and 


you also from the disastrous curse of my 
father i.e., I shall not surrender myself to you. 

rfT 

Prahlada said- "That evil-minded was filled 
with lust and forcibly ravished the daughter of 
the leading scion of Bhrgu (Sukra) even after 
her strong protest." 

cit ■ zpxrtfcri 

httsj Thi fTtprn 3 n 

The egoist king came out from that 
hermitage when satisfied with intercourse and 
returned to his realm. 

wsfir cFZt 3TT3IT T^W^rTTI 

5TTOWT f^pfer II *11 

Araja being smeared with menstrual blood 
due to intercourse, too came out of the 
hermitage and seated there. She had bent her 
head down on account of shame and agony. 

WphR wr rT " 91 ^ 1 : l 

Tt%uft ^R: firaTimn 

She thought of her father frequently and 
began wailing like RohinI, a constellation 
beloved of moon god, when oppressed by the 
great seizer (Rahu). 

enrt srgfay wub y^ 4 fun 

MWlirdc-MIHT^*: WT?nT>^'gfT:ll^ll 

After a long lapse of time, the sage Sukra 
came back to his hermitage from the nether 
world when the sacrificial offerings were 
over. 

OTSPTRf rT TRT ^ TWflRI 

ilfclc^Pu31*l¥l W nTPtPT 

O demon! He saw his daughter with marks 
of menstrual blood seated outside the 
hermitage like the cluster of clouds reddened 
in evening. 

rTT ^gT trfThW Vllfa qfifcni 

ynqivrrf^hui %||^H 



298 


Vamana Purana 


He enquired her- “O daughter! Who has 
done intercourse with you? Who is playing 
with the furious snake?” 

qftsite srrot qqfi qfqRifq 

'■MWI fctwi«qln t fThfi^ll?ll 

Tell me that who is such wicked sinner now 
willing to go to the abode of Yama on this 
very day? Who has polluted you, my nice 
charactered- daughter.? 

rRT: *lflRrt ^gT cRUiMHI tjq; Tjq;| 

q^qft <5T)5q)ildl TRj M'qjjcdn f II || 

Then seeing her father, Araja told with 
tremble, pain and continous weeping to her 
father- 

HcT fyititui ^u^q qi4q|UM iliq^qj 

dHI^TOn Wt ftmst cWdiqdiqil ^11 

Your disciple Danda had committed this 
offence even when I protested, wept and 
begged him not to do such evil act. I could not 
defend myself as forcibly he had put me in 
this blame-worthy state. 

TjcT^tpsiT cfET: SJcetT '*iqq<T+ ) HMH:l 

Sukracarya filled with anger and his eyes 
became red. He did acamana, purified his 
mouth by sipping water and then said these 
words- 

wn^^qrfaqtriq qat irosppmqi 
qftct zr firrepm &frmfswr: i«ttii nn 

Wt: q?l 

qw TtR^n qf^qfdll II 

"As that wicked had humiliated the 
preaching delivered by me during study and 
made Araja corrupt; he along with his 
kingdom, army, servants and means of 
conveyance shall be reduced to ashes as a 
result of continuous raining with hailstorms 
within seven nights.” 

W^diyciWI 


vci mqtiiyitifa^ 

chr^irutl awratii ii 

He so cursed Danda with these words and 
then turned towards his daughter. He consoled 
her saying that- ”0 daughter! Stay here in this 
very place to practice austerities for the 
purging of your sin.” 

wmr fwoflcT: wnn c fl qanvi qq ii ^ u 

Lord Sukra thereafter, took his disciples in 
company and went to nether world where the 
demons were living. 

^ustsftr <MW«l4d: 4Hlg4ldell^:l 

lj$m illc|cjtfu| WTf^R^ rT^TII ^911 

On account of excessive rain with 
hailstorms, Danda was destroyed within seven 
nights with his state, army and chariot. 

Tjct d^<*>Ku4 ^n:i 

OTrRt Tyrant ^q ^i^qm \6 n 

The gods therefore, avoided the forest 
Dandakaranya and Sambhu made that place 
abode of demons. 

tier MichVHdrifuT qqfqr q^dldfai 

qwrydH UI<£d'Hd q^RT W WMcTqil 9? II 

Thus, the intercourse with other's wife is so 
disastrous that it bums into ashes even well¬ 
doing laymen. What to say than of the 
common people as they definitely are 
destroyed? 

cHkikm gjpgS c&ntf wtt ferqqi 

TTFi«Trsftr s&nft fogaritf^tftii ^ii 

0 Andhaka! You should therefore, avoid to 
commit such offence. When an ordinary 
woman can burns a man in ashes, what to say 
about the consequence for committing such 
offence with the daughter of mountain? 

WTtsft q Wit 
*gHU4fadil'j|W>: fqqj qtafaf TiitlR^ll 

O demon king! Nobody among gods and 
demons can defeat Sankara. When it is 


Chapter 66 


299 


impossible to see god Mahadeva in battle, 
how then imagining a battle with him is 
possible? 


^ ^g^TT^niT: WFfl 
WH? TJfT? Tj|^jebl^<:l!^^|| 


Pulastya said : This being said, the demon 
Andhaka, possessing immense power, filled 
with anger, his eyes copper-red, took a deep 
breathe and replied- 







?: II ■R ^ II 


O demon! Whether that ash smeared body, 
lonely and impious person abiding three eyed 
can dare to battle with me? 


gw ^^^<* 1^11 

How I (Andhaka) can fear from one whose 
eyes resemble marmelos Vrsa leaves and who 
gazes at women’s face, when I never afraid of 
Indra or other gods? 

srtt vt fis; w ^1 

o 

0 Narada! Prahlada, on being so heard 
from him said- ‘‘You have spoken incorrectly. 
Your statement is just contrary to Dharma (the 
sacred law) and Artha (worldy gains).” 

gd i VHMa f re it ftifrhlgehqlRd i 
iiin<FKTFmi 

•enf^r 'mti °fT 9^11 

0 Andhaka! The difference between you 
and Mahadeva is so large as it is seen between 
fire and an insect, a lion and a jackal, a huge 
elephant and a masaka 1 and between gold and 
the stone. 


diRdbfw w 

Jjtgw ciOT 


1. Mosquito. 


O valorous! I have restricted you and tried 
my efforts to prohibit you from indulging such 
heinous activity. Listen to the dictum laid 
down by the renowned sage Asita in this 
context: 

m d4y?MI fddUHtINl 

felrfMtm ^ MilMdlUll 

i tTRi vTtlj wrRd ? <? 11 

The person religion abiding, without anger 
and ego, polite and learned, avoiding cause for 
pain of others’, contented with his own wife 
and without any lust for other’s wife is free 
from all fears in this world. 

The man not abiding religion, indulging in 
quarrels every time, putting others in pain, 
alien to Vedas and scriptures, tempted to 
others’ wife and wealth and who does 
courtship with varnas other than his own; 
cannot feel pleasure either in this material 
world or in the next. 

wgrr; 

yHhfcxtasr gRr: s grefbT:i 

WRIWgTHTWT^: 11 3 \ 11 

God Prabhakara (Sun) was attended with 
virtue, hermit Varuni (Vasistha) had 
abandoned the anger, Manu, the son of Sun 
god was learned and Agastya was contented 
with his own wife. 

t^tRt uuiiifd '^di-^uIRr- 

djilf^ui: viiMdttymar 
'dtd t K} Tti 

These meritorious deeds, which I have 
related as a traditional saying, were done by 



300 


Vamana Purana 


them. Consequently, all these ascetics became 
powerful, capable of pronouncing a curse and 
granting a boon, and worthy of respect by 
gods and Siddhas. 1 

MilMdiiil nyki^wi 

TF3TTII33H 

The son of Ariga was atheist, Vibhu was 
quarrelsome, the wicked-minded Namuci gave 
pains to others and the king Nahusa wanted to 
enjoy courtship with other's wife. 

T3% iwT^rtn^ flu 3 * ii 

Hiranyaksa, the son of Diti was tempted to 
grab other's wealth, his younger brother was 
fool and evil-hearted and the valorous Yadu 
was interested in doing intercourse with the 
women of other varnas. 2 All these perished in 
ancient times because of their haughtiness. 

q ftcMMII ft OT#:l 
q4#n to The* 3 mi 

One should therefore, not abandon Dharma 
because religion is the supreme position to 
acquire for a man. The atheist or non-religious 
people fall in the wide hell called Raurava. 

spfcj Tf^T: JjfaWKUl xTi 

WiFT Tmszrf ^ W ^11 3 $ 11 

The people have said the religion as a sole 
boat that ferry them across this world and the 
world where everyone has to go after death. 

ft^mfil ctui^lijq awf 

Courtship with other's wife is strictly 
prohibited particularly for the religion abiding 


1. Semi-divine beings of the Bhuvar-loka. 

2. Castes. 


people. The wives of others carry the man to 
suffer in twenty one hells. O Andhaka! This is 
the eternal duty of all varnas. 

grsgii 

F qilci *n«t> ^Uei qg<rii: <riH11II $6II 

The man who tempts to other's wealth and 
wife, definitely falls in gross hell called 
Raurava for several years. 

W q4at3W T Tsft^m i SU ii q f%|| ^ ^ II 

0 lord of the demons! The great soul hermit 
Asita had long ago laid down this dictum 
before Garuda and Aruna. 

fH«#»frlM^i Wl: iHW4HJUo|| 

The wise man should therefore, abandon 
even the thinking of coition with other's wife. 
Others’ wives lead men of humble wisdom to 
discomfiture. 

33TcT- 

Pulastya said- Andhaka replied Prahlada 
that “You are the only person devoted to 
religion. I do not practice Dharma.” 

7TE3 ^ vwhm^h 

Andhaka then ordered Sambara- O 
Sambara! go at the mountain Mandara, the 
chief of the mountains and say there to 
Sankara- 

faair fere? spiked i 

ttfepfa tFT cr^EST rt^ii^^II 

O beggar! why is it that you enjoy the great 
mountain Mandara which is heaven like and 
surrounded by several caves? Tell me that 
who has given you this mountain for residing? 



Chapter 66 


301 


Indra etc. all gods follow my orders. How 
are you living on this mountain Mandara with 
sheer disobedience to me? 

ferat tmi 

Ruftumn umt m R #? «<liidiH,iumi 

If you really like this mountain, do then as I 
say. Give me your wife immediately. 

ScfrH: m rRT eft TR[t fmfl 

'jftr m w ^ur Pricn^ii iu<* u 

Sambara immediately followed the order 
and went at mountain Mandara where the 
wielder of the Pinaka bow was staying along 
with the goddess Parvatl. 

umtaramramRt mamm ^:i 

tPJrR ?T: 3TI? ^UcTrtn PlfWj'-iRJIll'tf^ll 

Sambara gave the message exactly as it was 
given by Andhaka there. Sankara replied in 
presence of Parvatl (daughter of mountain): 

WU m^Tf ^tT: shudll 

rUrf pHl^ii <p4Roi:ll*<SII 

The wise hundred-eyed Indra has given me 
this mountain. Hence, I cannot abandon it 
without orders from the enemy of Vrtra. 

utiigietH R PiRmJ ifd ^n^:i 

TSf gilR dl<Pl<j $m:IU^II 

The demon has raised demand for Parvatl, 
she is free to go if so desired by herself. I 
cannot resist her. 

mfoiR^ PiRffi n ?mR gPrmmi 

^jf? UmTSSRi RR TRT c[T^t ^ o II 

0 great sage! Pilrvatl then said to Sambara- 
0 chivalrous! Give a message from me to 
Andhaka: 

3i i W35T Rum ummsj i?RrRi 

“lam like a flag (of victory) in war. You 
and Sankara are the players around a dice- 
board of life. The one who shall take risk of 
life and defeat the other opponent, shall be 
accepted by me.” 


vi=PMgr 

The wise Sambara went to Andhaka and 
reported there the message given by Sankara 
and Parvatl. 

drtfrcll dHdUfa: ^tSRTH^UT: SRrTI 

The eyes of demon king reddened with 
anger. He expirated long, calling Duryodhana 
ordered- 

■di^w ^^ilHiPtci 4)fadMjm*n 

O large-armed one! Go immediately and 
beat hard, without any hesitation, the war 
preparatory drum, like a woman of evil- 
conduct. 

RR gRfort mmti 

did^mm RRduvjiyiuH wmimmi 

Duryodhana followed the order and began 
blowing the drum with full power and speed. 

m rTtfen m&m RR fRfaRr %i 

m*R R?R -m mm wim ^ n 

The trumpet so piped by mighty 
Duryodhana made a loud sound like Surabhi. 

wi wmicbu4 wpi: i 

TmmidT: W duf RtiMdRld RT%:II vail 

When demons heard the loud sound of 
trumpet, they rushed with curiosity and 
entered within seconds in‘the assembly. 

msncPm g urafam RrmfmRRi 

rf mfR «i(Hdi Rsr: 

The mighty commander-in-chief then 
revealed the facts before them. Those all 
warriors then got ready to fight. 

^I’tychl Rl4*jRl tR:I 

3mraR umrwm 

They came out under lead of Andhaka with 
elephants, camels, horses and chariots. 



Andhaka with decision to defeat Sankara 
came out on a chariot measuring five furlongs 
(Nalva) with determination to defeat the three¬ 
eyed deity. 

•3P3T: fwPsit VW<I ^f?T:ll^o|| 

3T*T: ?T^c§: 

^1#?: ebk'Afa: TT<pcl: «hk-HI¥H:l 

Tirwr: trwsN #*faFfn^n 

^ifensr i crraj?j chihvi^i 

^TRT aj- 

w^rg^r *rrtg mnigsreui Totn^u 

The demons Jambha, Kujambha, Hunda, 
Tuhunda, Sambara, Bali, Bana, Kartasvara, 
Hast!, Suryas'atru, Mahodara, Ayahsaiikuh, 
Sibi, Salva, Vrsaparavana, Virocana, 
Hayagrlva, Kalanemi, Samhlada, Kalanas'ana, 
Sarabha, Salabha, strong Vipracitti, 
Duryodhana, Paka, Vipaka, Kala and Sambara 
and other numerous mighty and valorous 
demons picked up their weapons and set out 
for fight with curiosity. 

prtTT 

^tJTI 

IT *IHflVIWr«dl f| tR^hll^ll 

Thus the evil-hearted, foolish Andhaka, the 
commander-in-chief of demons army went at 
Mandara mountain with a decision to fight 
against Sankara as the time of his death was 
near. 



302 


V£mana Purina 


Chapter 67 

Vision of Sadasiva 

33TtI- 

sD 

?rrsft wr k k-tqj 

#rk t fedi-wci ?mkii ?ii 


Pulastya said- Sankara too when Sambara 
departed, summoned Nandi and said- "O 
Sailadi! call all those who are under your 
dominion." 

MT ^okt 7 Tct: I 

wi ttwtc <iuhm<*hu ^ 11 

Nandi went out immediately in compliance 
with Sankara's words and summoned Gana- 
chiefs with acamana 1 . 


kf quRrai: U?w:l 


yjldlrq ^eKI^Thl: 



All chiefs of Ganas, being thousands in 
number came immediately where Sankara was 
and bowed their heads before him. 


3TFTcTW Jpi l i a k t 



Immortal Nandi then informed Sankara that 
all the Ganas had arrived. 





tttt fftr wrn: c&tei irchr<vk 511 m 11 

Nandi said- O Sambhu! The neat and clean 
Ganas having three eyes, matted hairs are 
called Rudras. They are eleven crores in 
number. 

cjRtPWH UWt *TR 

qkit irwRrk ^ilsRT:ii^ii 

The faced and valorous like lions bears the 
same name as myself and are the door-keepers 
of Rudras. They regard fame as the only 
wealth. 

TR ^ ufiptMT ^T25T: f MR<*Rh Ull 

The six-faced Sakhas with sakti in their 
hand and rode on peacock are Skanda 
Kumaras. These are sixty six crores in 
number. 

^wriiwyi taster: WOT ^ M^mci 


I. Sipping water. 


Chapter 67 


303 


fav i us i KdM^ciU f Ww jrarriun 

O Sankara! The Ganas called Sakhas 
having six faces are in same number (sixty-six 
crores) and Visakhas as also Naigameya 
Ganas are also in same number. 

^ V>W l rW ' l :l 

jrf?r diciwl irf^r wt:ii^ii 

0 Sambhu! Those worthy Pramathas are in 
seven hundred crores number. O god of gods! 
They have each, as many MatrkSs. 1 

iiVd>K cra «rfFT Jiulvejtmi h 

These ash-smeared bodies, three eyed ganas 
having Sula 2 in hand are called Saivas. All 
these pioneer Ganas are your devotees. 

dsrr w^MdijaRi wwfw ferti 

O sovereign! Numerous other ash-smeared 
bodies with weapons in hands are Pasupata 
Ganas. They have also came here to serve 
you. 

fildlcWllRuft %r W: 

rtg- STfET: tTURtlrn ^<£mug(Hdl^dlll ^ II 

Your other ganas called Kalamukhas, fierce 
in body, having dangerous face, holding 
Pinaka bows, wearing matted locks and 
devoted to you have also come here. 

igsenfsiiiRl w*u5ym^di:i 

J1THT H^iyfdd 3 tTOT:II^II 

The excellent Ganas Mahavrati expert in 
fighting with Khatvanga 3 and having red 
shield have also come to fight for you. 

faejuuii tfifRsr ^nJ^rsrgroiRtmri 
Rrronrr w: wsntn s^u 

O preceptor of the universe! The nude 
Ganas NirasTayas have also come here. They 
observe silence and hold bells as weapon in 
their hands. 


1. Mother-goddesses. 

2. Javelins. 

3. Skull-clubs. 


TTTsffs^rT: U^fT: 



Wdldl: W!SI ^^RRr5SfqT:ll 


The Ganas possessing two and a half eyes, 
with lotus like eyes, mark of Srivatsa on their 
chests, seated on birds, bull-bannered have 
also come here. All of them are imperishable. 


^1 fawp % $:ll ^11 

. They are called the Mahapasupatas, holding 
discuses and Sula in their hands. They have 
worshipped Bhairava with Visnu identically. 





These are the lion-faced Ganas with 
Virabhadra as their leader, holding spears, 
arrows and bows and originating from the hair 
on your body. 

TWTSSJ ^Vl:l 
ddNIdl W rTF?JI \6 II 

These and several hundred other ganas too 
have come for assisting you. Give them order 
as per your choice. 

cftTfasiter TfOTT: ^Tcf 

Wl 

All Ganas then bowed their heads before 
the bull-riding god. God gave hint of 
acceptance through his hand and wished that 
they should take their seats. 


WWityiMH, Trrorni ^|w:i 



Mahesvara seeing the Mahapasupatas, rose 
and embraced his army commanders. They all 
saluted him with reverence. 

ddWct4dd*i ^gT Hi TWteTT:l 

fRit faftmiqrm t^ii?^11 

The eyes of all Ganas began dizzying of 
having an eye on that excellent scene. Then 
they all wondered for a very long time and 
were ashamed to the extreme. 




304 


Vamana Punina 


#n%qfpHi m:\ 

UTf ^?T VMMlPui *KJHfaVHII 3 3 H 

When the great Yogi Sailadi etc. saw them 
dizzy eyed, they smiled and said to the god of 
gods SulapSni.' 

farfwnftr tmt ^ 

0 god Mahesvara! Your embrace of 
MahapSsupatas have threw these all Ganas in 
surprise. 

Hence O Mahadeva! O sovereign! Describe 
as you please about their complexion, 
knowledge and conscience that have reached 
the three-world. 

yqyifiiiKtafati fefcm frro:i 

irafcf qiqmicjfcjrjiRui:n ^ mi 

Understanding the sayings of Parmatha- 
chief, the lord of the creator addressed all 
those Ganas, considerers of existence and 
non-existence. 


^5 Scn^T 



qi^T hfaRT:l 
PKfc$uj|ci 


Rudra said- You all have worshipped Hara 
with reverence but condemned the devotees of 
Visnu on account of ignorance causing 
dullness to mind. 


^nr^FT-T 

qfsp TT tprRT^ faujjfgwpf: ^5?qspi:il 


On account of such ignorance looming in 
you all, special honour was given to them 
while you have been disregarded. Listen that 
Visnu and I myself are one and equal. There is 
no dividing line between both of us. 


maurl ^ iran qfafiai fwn 

d<qlfq4<oin^4fTliqTcig^'’fu'l:II ?6 il 


w? ^ tR^idl q qafetawT ^fr:i 

fqf^Tt ford Hgfr : II ? SII 

<R 5IR % ^ q? HldfcdlfH%dl Wl 
steft quit: ?<>ii 


There lies no discrimination between us. A 
single form is seen in two reflections. These 
Ganas therefore, know me better than you all. 
No doubt can be raised in their conscience. 
When I take the matter from this angle, you all 
have so condemned me instead of praying. 
This is the reason, you all have lost your 
discretion. I therefore, has not embraced you. 
On this, the Ganas said to Mahesvara. 


gsj *rcn-s$*^ qfwls fer 


ft ftifo: TTFd: 


“How is it that you are identical with 
Janardana?” You are of pure heart, 
sacrosanct, always in peace, white and 
Niranjana (detached) while Visnu is attached. 

T( cfST d% 

thT SFcTT :II3 ^ II 

i|U|NdMc)W fl 

In these circumstances, how can he join or 
integrate with you? Having heard such 
substantial pleas, Jimuta-vahana 2 Sankara 
smiled and thundered to Ganas like the cloud 
and said- "I shall tell everything that enhances 
my own glory in detail. 

31i4cJldMdip % SlcblVrtlll^'SII 

You all are not entitled to acquire 
Mahajnana. 3 Yet due to fear that you may 
blame, I disclose the cryptic element before 
you all. 

firasgqfir I 


1. Carrying a trident in his hand. 


2. Cloud-dwelling. 

3. Highest-knowledge. 





Chapter 67 


305 


By having exclusive devotion to me, other 
people are also dear to you. Make your 
indiscriminative or integrated relation with the 
god to whom you worship. 


WOT OTm WOT: I 

^ Aft: wiy^n^n 


I never please on the devotees who give 
bath to my icon with milk or ghee and smear 
sandal etc. without any concentration. 

TORTe>f WOT?lt5s}fT:ll 


Take a saw in your hand and cut me in 
pieces, yet I shall defend you all hell-bearing 
devotees for my fame. 


OTSt crf^ZOT OTOTTT PTOTOTJOTfc^l 


(This is because) this world will call me a 
highly scandalous person, by saying that the 
devotees to Sankara fall in hell. 


sRlfOT TOR ^cf 

3OTtssf t fjpmra wot! 11 

The people criticising this way, fall in the 
gross hell. I therefore, do not want to throw 
you in that gross hell. 

qfs re p *r otwti 

OTTlmnUoil 


The Puskaraksa 1 Jagannatha criticised by 
you is actually god Sarva, the head of ganas 
and omnipresent god. He is of my own form. 

^ TOT TOreraftl 

Nobody analogous to him is existed in this 
movable and immovable world. That god has 
white, yellow, red and dark aura or 
complexion. 

TOTOTTOt ?P? % feRTl 

fflRwi Wff ^ cOTHtfOTOTi WqTII^?ll 


There is no other Dharma in this world 
better than him. That god Sadasiva, adored by 
all people holds the Sattva, Rajasa, Tamasa 
and the mixed properties (guna). 


OT p prf?OT:i 

TORTOT -aft: fcOT^raT: OTOTItTOT:II*3II 

Hearing Sankara’s words, Saiva and other 
Ganas then enquired- “O god! Kindly 
describe the characteristics of Sadasiva.” 


rOTT ^OTfT I 

^ ^ * * 11 

When the god of Pramathas (Sankara) saw 
curiosity of Ganas, he showed his Sadasiva 
form. 


cOT: TTWfo % W: (W t WW!:l 

The several thousand Ganas then saw that 
god having thousand mouths, thousand feet 
and thousand arms. 


3 [asrarfuT tpotot:i 

c'u-griwsw ^rt ^d^TnTtRpaiii^^ii 

He was everywhere in all lokas, Dandapani 2 
and rarest to see. All weapons of god were 
also seen comprised in his Danda, 

dd^clchHtsi ^Tt W:l 

The Ganas then saw one mouthed Sankara 
with several thousands marks of Rudra and 
Visnu. 

II 

The half part of that form was of Hara and 
another half was of Visnu (the bird rider). 
Further, one fraction of that half was of bull 
rider while the another fraction was of bird 
rider. 


wr wt frFRt sm riuinjuft:i 
flzrr ctot g- ^rra^r pott^ott otot: 11 * <? 11 


I. Lotus-eyed. 


2. Sovereign with club in hand. 




306 


Vamana Purana 


With the changing of forms by three eyed 
god, more and more Ganas i.e. Mahapasupatas 
came into being. 


^unre^d: $!U||*rf.: ^ %r: sror^faimoii 
Pw<*l 

^fUTT^fd # 5 : $nrnwg: 


f: fudl*^:i 

ddfcK-^dd'M ^cllddl 'nniT:im^ll 
sraFRT d^'cHJd ^ifgra^rtTi^iHi 


Then the multi-formed Sankara converted 
into single-formed. He also appeared with two 
forms, single form and without any form. He 
continuously changed his complexion within 
seconds and seen as white, red, yellow, blue, 
mixed coloured, colourless and 
Mahapasupata. Sri Sankara was seen Indra at 
a moment, Surya at another moments, Visnu 
and Pitamaha (Brahma) etc. in half instant of 
time. Momentary changes were seen one after 
another. The ganas Saiva etc. were confirmed 
that Brahma, Visnu, Isa and Bhaskara are one 
and there lies no duality when they find such 
phenomenal scene. 


WjTRRT 

yldTrMI Jf^IT 

TTcfar II mOI 

When all attendants of Siva realised 
Sadasiva as an integrated god, they all come 
out from the trap of evils. When the 
discrimination in their minds was effaced, 
Sambhu pleased on them. He said 
affectionately- ”0 great resolute! I am happy 
on being you all so conscious." 


eft 

rnxt ^TtT^hST JJStTjj ^Tiim^ll 


"Now ask your desires to uncountable 
number. I will give you whatever boon you 


desire." They said- O god! O MahesVara! 
Endow us with absolving all sins crept in our 
minds due to sense of dualism. 




mVdll 


Pulastya said- Sankara wished as they 
desired and removed their evil feelings with 
embracement to all those heads of Gana- 
regiments.. 


i^rr uuRtift'^ur 
WIToSI: ^mr^ri 


PrRueirti 4wwwtwHjm4ii 


Then all heads of Ganas spread over the 
entire territory of Mandara mountain from all 
sides with Sankara, the bull and cloud riding 
god. It was arranged in accordance with the 
Vedic injunctions. 


3TT55lf^m PlfteR: 



^nf^RTcRRg: Tn^sratnf 

As the mighty bull of Sankara having fair 
complexion like clouds of pleasant season 
(Sarada) covered with the hide of blue stag is 
looked, the white mountain Mandara was 
looking the same when all Pramathas having 
cloud complexion covered it. 




306 


Vamana Purana 


Chapter 68 

Andhaka’s fight with Siva 

s3 

SI lH l ^PT ^r^^dlS^ch;} 

■iRt 

Pulastya said- In the meantime, Andhaka 
reached at the greatest of mountains Mandara, 


Chapter 68 


307 


where Pramathas were living. His army of 
demons was also with him. 


pw : n ? II 

When Pramathas saw demons, they made a 
loud voice ‘kil-kil’ and began to play with 
several trumpets and other war striking 
instruments in sheer excitement. 


ctlfPl4wr fp&HW) ^RTOcfi:il3ll 


That fierce sound had pierced the heart of 
ether and the earth viz. everywhere echo of 
these was heard because it was the same big- 
bang as occurs at the time of great devastation 
(Pralaya). Vinayaka, the god removing 
hurdles was moving through sky route that 
time. He therefore, also heard that voice. 


3P^RTfrr:l 

■q^t fart franmi 


With great indignation, he went at the 
mountain Mandara in company of Pramathas 
and saw there his father. 


Pf&TOP rRJT PcFcST ctfcPtMl? PF8P{I 

'*ui)rf*:ii q n 

He bowed his head for father (Sankara) and 
enquired- “O lord of the world! Why are you 
so relaxing? Please, stand up with zeal to fight 
against enemy.” 


cTET:l 


3n? 

Mahadeva then stood up and said to 
Ambika- "I will go for killing Andhaka. Take 
guard of yourself." 

Ml fiiRt f n & gp.* gr:i 

PT? PE® ^rldl-ycfcqjllail 

Parvatl embraced him frequently, looked at 
Siva with love and said- "Go and vanquish 
Andhaka." 


tPtroH'JTpffrl Ppf TT?RT33RH.I 

fPSlldl Mlc-l^ctlVtd^dll 6 II 


Gaurl then put sandal paste, rocana 1 and 
anjana 2 on the forehead of Sankara and 
worshipped his feet affectionately. 

rfiTt ?T: w wzt pr fcqTq f v i 

pp p fem rNr pppf pmifadiqji <? n 

Mahadeva then said to Malini, Jaya, Vijaya, 
Jayanti and Aparajita- 

^mi^tJIMTllRT: PIP tR? 

T^UTTPT II || 

"You women must now live cautiously in a 
safe house and defend Parvatl from being 
careless with your efforts." 

ff?r PT: tWTWfflW:l 

^rtfTwriii nii 

After, instructing all of them, God Sankara 
took sula in his hand and left happily from 
home with a determination of victory. 

guriRmci 

■{PRiicf gftcntfer 

The heads of ganas immediately 
surrounded Sankara as soon as he came out 
from the house from four sides and 
pronounced the voice for ‘victory, victory’. 

7TTTFT fpfefp HIctiMM 
PFa^ P#l 

^TPlfp PlujTft qq^rdlfp 

amfp fer^rfr pfp ?tpt:ii ^ii 

O hennit! When Sankara, protector of the 
world, started for the battle, having spear in 
hand, there appeared good, modest and 
benevolent indications indicative of victory. 

iWT cnPrftsST PFT 

traiffr pitt pPTPFrafi 

rTStifMMftfui : 

jrarfpr f5R#?p^n^ii 


1. Yellow-pigment. 

2. Collyrium. 




308 


Vamana Purana 


A she-jackal was seen at the left hand side 
and she was running with expressions from 
mouth. Groups of carrion-eating, blood-thirsty 
creatures desirous of flesh also went 
cheerfully. 

TORT t ^#R:l 

The right part of Sankara's body was 
shivered from root to the finger tips. A bird 
H5rlta was following silently them. 

^rWotmr feg:i 

#TTf^ JfT? cRR TTfw ?lfyiyl<sK:ll K II 

When Mahadeva, the sovereign god with 
crescent on his forehead, the all-pervading 
god covering the past, present and the future, 
smiled and said to Sailadi (Nandi): 

VlftlVltsH 3cn^- 

SIT ^ T 

wnft Trnmu ?\sit 

Sankara said- O Nandi! O heads of Ganas! 
There are good indications appearing to my 
eyes (for the omens have appeared and arc 
seen here). Hence, I will definitely achieve 
victory. I will not suffer from defeat by any 
means. 

SJRT VtHTfc: W 

gt: TT^t ^TRctl^ll Ull 

Sailadi replied- “O Mahadeva! How can it 
be doubted that you will vanquish the 
enemies? You will definitely conquer.” 

^crgcREfT cRR WMTCT3TI 

WII II 

With these words, Nandi ordered Rudras to 
attack on enemy along with Mahapasupatas. 

% 5 ^Tr!T < 1 Mc)<i)cH TT^fcT W ^frRTT:l 

TOT9MSRT faTFWTO WII ^ o || 

Those warriors began to crush the army of 
demons by using numerous weapons the same 
way as the thunderbolt destroys the trees. 


% cTSimr-TI Sl^rMdMei i: I 

JP|tTT: WF1 HTT ; || 3 qu 

Those sons of Diti and Danu took Kuta- 
Mudgara 1 in their hands and attacked on 
Pramathas when attack was so made by them. 

rPTtSUtthvl ^T: ^fqwjp4d|i|g|:| 

4imdldl f^!cr:ll^ll 

Indra, Vi§nu, Brahma, Surya and Agni etc. 
gods then gathered in sky in order to see that 
fierce battle. 


RTtSUKdvl tfa: TTT9R: 

TT «hfrdftdll^ll 


O Narada! Echo from drum, the slogans 
and the sound of other war declaring 
instruments then began to spread throughout 
the sky. 


RT: WlrV TJm^RTT^J: 1 

IN w chijTidt: u ? ^ n 


The furious Mahapasupatas and other 
Ganas then began slaughtering the demons 
army within seconds when the gods were just 
looking on. 

^PTTfcRT ^gT FTO TTUPgl-l 

^TRrfwtm: hr mi 

Tuhunda forwarded furiously when he saw 
severe killing of the four segments (infantry, 
horse rider, elephant rider ana camel rider) 
through the hands of Gana-chiefs, 

He was looking excellently good like 
uplifted flag of Indra with formidable silver- 
white iron mace, fixed with a strip of silk in 
his hand. 


i wrant '<KHcufcMUH tut nun^i 

b5tiai: T^M^dl^SSRRT ^IrJTfMRtall 

The mighty Tuhunda gave hard blows to 
Ganas in battle by brandishing that mace. All 


1. Secret mallets. 



Chapter 68 


309 


those Ganas from Rudras to even Skandas fled 
panic-stricken. 

gzpr# g# ^gT wtwt fgqjgg;:i 

ggot <y^WH,n ^ £ n 

When Vinayaka, the head of Gana saw his 
soldiers so scattered, he speedily rushed 
towards the demon Tuhunda. 

3TPRRT TO# ^gT 

qfro yRwiMKf fro# w*rtf:ii ? ^ 11 

When the wicked and mighty demon saw 
Ganapati forwarding fast, he let his mace fall 
on the frontal globe of Ganapati. 

qfrsj cm^nuihj 

WIT fZ 

O Brahman! That mace as hard as 
thunderbolt split into several hundred pieces 
when so blown on the frontal globe of 
Ganapati. This phenomenon took place the 
same way as the thunderbolt is split in several 
hundred pieces if befallen on the ridge of 
Meru mountain. 

qfro faq^r ^gr TwraRi zr 

*fsri tsjR f? hujhhm 3 W 

When Rahu (the devil head) saw the mace 
infructuous and the Parsada (Ganesa) coming, 
he just appeared and gripped him tightly with 
his fastening arms, with a view to protect his 
maternal uncle. 

TT win cHWfI 

PMMR iwfa grdKOT TT^T: 113^11 

Inspite of so gripped by Rahu, Vinayaka 
dragged with force the demon and gave a 
sharp blow from his axe on his head. 

gngarar %tt W ftmnrr «rciq#i 

cWTSfq ?I#W; I 

TT *1# q WPS ^ ^11 3311 

That demon divided into two parts and fell 
down. The mighty Rahu still not loosened his 
grip, O Narada! He did his every effort to cut¬ 
off the arm grip and get liberty yet he failed. 


fomns TTfUTT 

qm TJU^RtSSIl 

SW TOf prt tTfTc*TT 

ti§ fwrnnft sraRii 3 '#n 

When Kundodara Gana having enormous 
size saw Vinayaka so gripped by Rahu, he 
took musala 1 and gave a blow on Rahu. 

TfiTt Tf#?T: chHVi&^'tg 

STT# TT§ 

VZTZTT t TT^TT wm 

T^rtsiinifw: ^vllii3mi 

Then Kalas'a-dhvaja 2 Gana pierced the heart 
region of Rahu with a spear. Ghatodara hit 
him by a mace and the demon king SukesI hit 
with sword. 

TT IgJjTfif: Mf^lshUMHl 

ui 

iiuilfyq 

TTTOrRlT#t5?l TW?# 

Rahu could not bear the simultaneous 
blows by four warriors from every side and he 
made Vinayaka free from his grip. He 
immediately cut-off the head of Tuhunda 
when released from Rahu’s grip. 

jjipt few g Wt 

wgn: gqqfoq mj^cr: 

twfqr #qi ^wnthiii 3«MI 

When Tuhunda was so killed and Rahu lost 
power to sustain, the five Ganesvaras 
simultaneously forced their way into the army 
of demons with a view to disgorging the 
venom of their wrath upon them. 

Tt cjsqqPTr qcRpj 

m<Ktgw^n:l 

fqrracfi wii 3 z ii 


1. Boulder. 

2. Pitcher-bannered. 



310 


Vdmana PurSna 


The mighty Bali took his club and gave 
hard blows on the belly, forehead and trunk of 
Vinayaka when he saw that his army was 
being butchered by them. 

? <? II 

He rendered Kundodara broken in the 
waist, crushed the skull of Mahodara, cracked 
the joints of Kumbhadhvaja and broked the 
legs of Ghatodara. 

•ttHlpMl gtrcRtS-^:! 

Pi 5*3 

w>-<(civiitsi y^ii'i,ii * 0 11 

That mighty, exceedingly valiant demon¬ 
chief, after having repulsed those Ganesvaras, 
rushed to kill Skanda, Visakha etc. pioneer 
Ganesvara. 

donid-d 

TR&R: StBcPT OUIHI^I 

#rrfwrar ^rt wtt 

^*11 ^11 

Then, the omnipresent Mahesvara called 
the chief of Ganas, Sailadi (Nandi) when saw 
him marching forward and said- “O warrior! 
Go and kill the demons in battle.” 

cRf UUKKI rvivfT<^:l 

. _ __v ,, r*_f 

^RTTC mST 

qn'lfiiid : ^rrs'dPlC[W«RII'«?ll 

Nandi, the son of Silada then took a 
thunderbolt, approached to Bali and hit hard 
on his head. He fainted and fell down on the 
ground. 

iratftii wfp fafd<di 

left jpjwft -pvt 5(ppl 


5rf?r srnrata: 11*311 

When Kujambha saw his nephew 
unconscious, he gave a round turn to boulder 
with anger and threw it with full force on 
Nandi. 

dhmd-d JPpET 

cf^Tonr gpf ^Tdi^ r T^ti 

_ VV . . . *v 

m3 OTWpf 

^ OTTT#Tt ftWtT ^t\\ ** II 

The mighty Nandi held that musala in his 
hand and gave the hard blows from that 
boulder to him. He could not bear the blows 
and fell down dead. 

^k3\ W 

3lft\ 3ft: 33R\ 

^ ttrt srrar: 11*^11 

Warrior Nandi killed several hundred other 
demons with the thunderbolt after killing 
Kujambha. The demons took shelter of 
Duryodhana then. 

fife: fe wife 

tint 

iriftftcr ft fi^i i * ^ 11 

When Duryodhana saw demons killed by 
the blows of thunderbolt, he picked up Prasa 
as quickly as the spark of lightening and threw 
it towards Nandi with words that "you are 
killed now." 

rWlIrRf ej#fe 

ffe ift^RT isp IT: i 

UrtirWHJ?! f^Tfvrt 

feft ■gfg 'iumKHiKii'tf\9ii 

Nandi cut-off that Prasa from thunderbolt 
the same way as a backbiter discloses the 
secrecy. When Duryodhana saw that javelin 
cut-off, he made fist and approached to Nandi. 




Chapter 68 


311 


cRTtSTS 

?atS2T ijtft Itm %RT^ 

^JKT '*ft?U fcHIdl 1^?Tt ^IlUdll 

Nandi then beheaded him like the fruit of 
Tala 1 by his Kulisa 2 . He fell down on the 
ground and the frightened demons ran away 
towards all directions. 

IRT di^fRRPimi 

irpr 'diuimdp^'i 

ditn4^5git4:ii * <? 11 

When Hast! saw his son so dead, he 
approached to Nandi. He picked up his bow 
and shot volley of arrows analogous to 
Yamadanda 3 on him. 

7 nnr^ <jwM'Jii'Wi ; i, 

dK i Ri~\tn^df r ^ #rpi 

if tjram-ytdiui^- 

ftfHiwen ^RTsftr #rr:i 

Rifsnpi ^tot 

wnfir o n 

As the clouds cover the mountains with 
streams, he covered all Ganas of Sankara 
including Nandi with arrows. Those Vinayaka 
and other warriors so covered by the net of 
arrows shot by that demon began to run here 
and there like the bulls when attacked by lion. 

UU|i-^grtTTT: 

VI«M1 

RRlf fcj 

When Kumara saw Ganas showing back to 
the battlefield, he cut-off all arrows by 
throwing his Sakti. He then immediately 


1. Palm-fruit. 

2. Thunderbolt 

3. Mace of the king of death (Yama). 


approached to the enemy and plunged the 
Sakti into his chest. 

f^T spri tpntt *5( 

MR yiPtYd'-ll TfRTT pi: 

Hast! fell down dead on ground when his 
heart so pierced by Sakti and the army of 
enemy once again shattered. 

amiRdd ^gl *TR 7TUt^TT:| 

RTTT Rf^T fR3T Mi ^Hcn^llMII 

When Ganesvara saw the demon army so 
shattered, he furiously began killing demons 
under lead of Nandi. 

?T cisWRT: UH^nSifq iHlJ*y<sll:l 

prr fR^HT cifcR: gnrfeThfmi:IIHYII 

As the Pramathas started killing them, the 
mighty demons too, who had retreated, came 
back with Kartasvara leading. 



nf^ui) ciiiyyyi ftpr?jfxf 

When Nandisena with tiger mouth saw 
them so returned, he filled with anger, his eyes 
became red and he expirated long. He then 
also turned towards battle field. 

■Rum Rfpmraft 

O Narada! Karttasvara returned to battle¬ 
field with mace in his hand when he saw the 
leader of Ganas again ready to fight with a 
PattisV in his hand. 

rmUTcRT 

t bfpt stor Rrfs^ 

CRRIW 

When Ganapati saw that mighty demon 
king, having glow of body as fire, he gave a 
round turn to his Pattisa and hit hard on his 
head. Karttasvara fell down dead with a ear 
piercing cry. 


4. Sharp-edged spear. 





312 


Vamana Puraija 


URft MUJHd 

Tfur^t w qf^tiui^ii^iii 

When the warrior Turarigakandhara saw 
that his maternal brother is dead, he threw his 
noose and tied Nandisena, the head of ganas 
with Pattisa in his hand. 


Hpc$0T cCT“ dfc'Hi 3FC:I 


f^TRsT: 



:im<GI 


When mighty Visakha saw Nandisena so 
fastened, he approached to him immediately 
in fury and stood up before him with spear in 
his hand. 


f st viiig f g, o n 

When mighty Ayaftsira saw the cock- 
bannered Visakha, he picked up noose in his 
hand and began battle against Visakha. 

fairer ftfaW ^ ^gT3tT:%rw tttti 
?m3sr ^rirasr ^ 

When the Ganas Sakha and Naigameya saw 
Visakha bound by Ayahsira in the battle, they 
immediately rushed towards the enemy. 

TKJRt firar: ?lrPJT P*T:f?TCT:l 

?mlR $ ? 11 

In order to please Visakha, Naigameya 
from one side and Sakha from other side 
pierced Ayahsira with a sharp-edged spear. 

■g ftfa: Tfargt: togRt TOT^I 

^ JITHT: W&t ^pf '»RlW:ll^^ll 

When Ayahsira was hit by the three sons of 
Sankara, he left the battle. Ganesvara, then 
saw Sambara and approached him 
immediately. 

W ^RFPT MP Vid»tl^:l 

^ftr fapP dulm^ninRci ^^ 11^^11 

The noose, being hit with spear by four 
sons of Sankara, broke into pieces in no time 
and fell down from sky on the ground. 


f^Ttsar ^ ^ fRTT: 

Sambara was threatened when Pasa (noose) 
was destroyed and ran wherever he found the 
route and Kumara began to suppress the army. 

MsJTqRT ^ 

■gT ^FTcft 

fepfw 

3 PTPCT wr *raidfn 11 

O hennit! That army of demons so beaten 
by those sons of Rudra and Ganas panicked 
with fear of blows and sheltered to 
Sukracarya. 

^TcnwqtlUt 

n ^ c 11 





312 


Vamana Puraija 





Chapter 69 


313 




314 


Vamana Purana 


HIT: TpTOt «lRf pwi:f?ro: l 

\6 II 

Then Kujambha, Jambha, Bala, Vrtra and 
Ayahsira, the five excellent demons rushed 
towards Nandi. 


•trafi^frw:i 

^Hiy^<U|( ^ ^lUHIKIM^cl^ll %<{ II 

Similarly, Maya and Hlada etc. demons, 
holding numerous type of arms and weapons 
in battle-field rushed towards Nandi. 


irat TluiumlilM 3R5PTR M$l«l<3:l 

^PRT rUdlM^t>»mi :lRo|| 


The gods including Pitamaha (Brahma) saw 
that Ganadhipa was than badly thrashed by the 
mighty demons. 


it ^gT wt wt w I 


Lord Brahma said to Indra and other gods- 
"Give support to Sambhu at this tough 
moment you all." 

fqirn#^ ^rr strt ^tt: udHMi:i 
ffUTORf fVH^MyiUUIdll ? ? II 


Indra etc. gods descended immediately then 
and assembled with Siva's army in compliance 
with the instructions of Brahma. 


rHirtmiddi ^T: WIRT CRT cHTh 

WIRi tRltu Ud-dVl M^R^IR^II 


As the rivers run rapidly towards ocean, the 
gods same way assembled with the army of 
Pramathas. 

gift ^R'tfflnfisg;: HM^iWd xrm^;i 
'^iwraV«ni?'>sii 

A loud commotion and sound (Halahala- 
sound) was produced from the two armies of 
Pramathas and demons. 


inRRWTRf ^ arw-B 

At the same time, Nandi got opportunity to 
seize Bhargava, attacked him from the chariot 
as a lion grips a tiny animal. 


fro t%ut: -i^dudii^ii 

Gananayaka approached to Sankara 
cleaning the way by killing demons and 
ultimately brought Sukracarya before him. 

dMIdtd ctfsr TT^:! 

wd^ddj IT ?I9II 

God Sankara threw Sukra into his mouth 
and put him comfortably in his belly. 

it tfpT c&f^m Tjm 'dd<mf«i'd:i 

PR WRT IT gf^Pwn3TR(IRdll 

Thus gobbled within stomach by Sambhu, 
Sukracarya began to praise respectfully the 
glorious one while in the belly of god. 

uuivuRddi 

?R)TRT IT^IIU sil'WI'cfiTU W Wll?<?ll 

Sukra prayed* “Obeisance to Hara, the 
meritorious and bestower of boons. Frequent 
salute to Sankara, Mahesa, Tryambaka.” 

UdHI^ ^FT?RT dl%JdlU IT Wll^oll 

O Lokanatha! O Vrsakapi! You are in the 
form of life. I salute you. O fire like god! O 
Kalasatru! Salute to you, O Vamadeva. 

wum fewiR ctimiu ^rriTi 

tRipm fmra w rr:ii 3 *11 

Frequent salute to Sthanu, the universal 
form, Vamana, 1 Sadagati, 2 Mahadeva, §arva 
and IsVara. 

flRIR FT 7RTT WOrf ^Vd^Tdl 

PPJ? WIRpR'd ^Idfa&R 5JJRMIU) 
ttRIT IRTTRUtR tR I 

Frequent salute to three-eyed, Hara, 
Sankara, husband of Uma, Jlmutaketu, 


1. The dwarf. 

2. Always moving. 




Chapter 69 


315 


Guhagrha, 1 Smasananirata, 2 Bhutivilepana, 3 
Sulapani, 4 Pasupati, 5 Gopati, 6 Tatpurusa. 7 

^ «fy<A , ur ifrssr 

IT W ^T? WIT 

srtr; MfdP^Wis^it 3 ? u 

When the great poet so prayed, Sankara 
said- "I am pleased with you. Ask everything 
desired, I will give you the same." He 
requested- "O god! Give me boon to come out 
from your stomach." 

f^IT rRJTT 

Sankara then closed his eyes and said- "O 
great Dvija (Brahmana)! Now come out. 
Bhargava began to stroll in the belly of 
Mahadeva when god instructed with these 
words. 


’tFrsnr^^Vifci ^f%:i 

*^cwMciyTfTMI*f fcTR. tVllcH'dffi): 11 3 * || 

While so strolling within the belly of 
Sankara, Sukracarya saw the earth, ocean and 
nether world covered by movable and 
immovable things. 


BTTf^IPf WRSJTI 

Turnon 3 mi 



wrwiar ^d^iyif^hiifalMdidfai 


3ToqTEi^ HFRTSJ TPjtlllMuTRftl 


1. Having caves as home. 

2. Attached to burning place. 

3. Smearing ashes. 

4. Having lance in hand. 

5. Lord of animals. 

6. Lord of cows. 

7. The most excellent being. 


TT ^gT <a>1gehi(ctg: uR'U'illii «TPfo:l 

d^wdr feT: wtrrr'nTTiii^iii 

Bhargava curiously began to walk there 
observing Adityas, Vasus, the host of Maruts, 
Vis'vedevas, Ganas, Yaksas, Kinnaras, 
Gandharvas, host of Apsarases, Sages, human 
beings, Sadhyas, animals, insects, ants, trees, 
creepers, mountains, buds, fruits, roots, plants, 
terrestrial, aquarium, Animisas,* Sanimisas, 9 
quadrupeds, human beings (two leg creatures), 
immovable, movable, inexpressible, 
expressible (tangible and intangible), with 
qualities (Sagunas) and without qualities 
(Nirgunas). Having seen these things, 

possessed of curiosity, Sukra roamed here and 

there and one divine year passed with Sukra 
dwelling there. 

•T tffjitdd: TTRTl'5?T3?f <*»(«*:I 

TT #RT TJRTR cf#l 

^IHyl WR Wl l U h rl M3^11 

O Brahmins! Sukra could not find the end 
of the route and he tired badly there. When he 
found him unable to walk more and could not 
find the exit, nothing else he did but resorted 
to god Mahadeva. 

^Ri 3c)N- 

TTS^ngJ tgm? wr *R: 11 Yo II 

Sukra said- 0 Visvarupa! O Maharupa! O 
Visvarupaksa!"’ 0 Sutradhrk!" 0 Sahastraks 
a! 12 0 Mahadevo! I have come to you for my 
refuge. 

cl ^ 



strtT sraR wf trcraruiY^ii 


8. Those winking their eyes. 

9. Those which do not wink their eyes. 

10. Mighty in form. 

11. Wearing a many-coloured rosary. 

12. Having thousand eyes. 




316 


Vamana Purana 


O Sankara! O Sambhu! O Sarva! O 
Sahastranetranghra! 1 O Bhujangabhiisana! 2 I 
have seen all lokas (worlds) in your belly and 
now I am badly exhausted. Hence, finally 
came to your shelter. 

craft 

HR RrTHI 
RpW RTTsfa MMISJHI r5( 

The great soul Sambhu laughed on this and 
said- “You have now become my son. Hence, 
O descendant of Bhargava dynasty! Come out 
from my penis now.” 

WlfcdPt faETRtRRI 

f?T#T^K: ^T^ (H^IIRIItt^ll 

The entire movable and immovable world 
will now pray you calling ‘Sukra’. There is no 
more scope for thinking otherwise. God 
Mahadeva then released Sukra from his penis 
route and he came out safely. 

TRTJ*TTET:l 

W*T F*j TT HFIPT Tuf 

Released from the route of penis, thus, 
having obtained the acquaintance of semen 
gland, Sukra, the moon like descendant in 
Bhargava dynasty bowed his head before 
Sambhu and immediately joined the army of 
mighty demons. 

RT3T yRdmcITI 

RrdfiM W n 

The demons pleased on safe return of 
Bhargava. They again determined to fight 
against Ganesvaras. 


1. Having thousand eyes and thousand feet. 

2. Having serpents as your ornaments 



-flfvT fS ^ ^ ^C«cr: II *^ II 

The Ganesvaras including all gods desirous 
of victory fought fiercely against those 
demons. 

TTTTrS- tfT h U THf ET JfadHi ET ipjdIMI 

O austere! A fierce battle was then started 
between mighty demons and the gods. 

^ ?i$<bcbuf %TT;| 

«ifH4Tni7(R^ui fa<jER:ii'*<iii 

Andhaka began to fight against Nandi, 
Ayahsira against Sarikukarna, wise Bali 
against Kumbhadhvaja and Virocana against 
Nandisena. 

3TWl^ fay ing et ymirr 

«rt TRrajfR: 11 * 11 

Asvagrlva fought against Vis'akha, Sakha 
against Vrtra, Bana, the foremost among the 
demons with Bala, the son of Nigama. 

family q^ictl4: wjggfr wri 

TETSpgl' TTjpI5 TTCHtePRI 

Vinayaka, the great valorous with an axe in 
hand began to fight against mighty demon¬ 
chief Tuhunda and Duryodhana began 
fighting against the powerful Ghantakarna. 

t^ f? orf^nt ^ht 3TTETT: ywrewri 

qqVqfc T ^ fasTTRRt yicTTfr T2II b *11 

Hast! began fighting against Kundajathara 
and Hlada began fighting against Ghatodara. 
O divine hermit! All these mighty demons and 
Pramathas fought continuously till six 
hundred divine years were over. 

yid*dq¥JMI-df q-iimfuiqfaRiydHJ 

ctHdWiq WeRTR EP3Tt qm iRi§<:im*ii 

The mighty and great demon Jambha, 
countered Indra who was forwarding with 
thunderbolt in his hand. 



Chapter 69 


317 


tffqmrsgp#: Tf wgFPJPmterafi 

fwps^rfonj ^oUHchiRui^im^ii 

The demon king Sambhu began fighting 
against Brahma and Kujambha the mighty 
demon began fighting against Visnu, the 
destroyer of demons. 

faeKcW TITBIT WT f^VKIWIII 

fSfqf WT Tlfffiil feppy I ^ * 11 

Salva began fighting against Yama, Trisira 
against Vanina, Dvimurdha against Pavana, 
RShu against Soma and Virupadhrk against 
Mitra. 

3T^ % STCIer: WIT y<lill4d RfTfTTfl 

WT: WW: hT3i: fTfssr faijf: if: I 

cIRInft HHIVI^r^i|l(sH:im^ll 

The eight Vasus renowned as Dhara etc. 
names coped with eight archers in demons' 
army. These were Sarabha, Salabha, Paka, 
Pura, Viprthu, Prthu, VatapT and Ilvala. Those 
demons began fighting with numerous type of 
arms and weapons. 

A dreadful demon Kalanemi began fighting 
lonely against Visvedeva Ganas with 
Visvaksena as their leader. 

A mighty demon Vidyunmali, furious in 
battle, faced lonely the eleven Rudras. 

srafipft ^ tw 'MiPWiVd -?naR: i 

(Hctld^itK-y:im<? II 

Naraka fought against bom Asvinikumaras, 
Sambara against Adityas and Nivata, Kavaca 
etc. fought against Sadhyas and Marudganas. 

xif fr^aifui «*ham«H^:i 

*i ^-R?rg^ii^oii 


O great sage! Several thousand couples of 
Pramathas and demons thus, fought continuos 
war up to sixty divine years. 

^ vrfen ^<iHi<^:i 

RFft TRRT: AitW^oiraFfll ^ ?ll 

When demons failed in defeating the gods, 
they resorted to fallacy (tactics) and started 
grasping the gods under manipulations. 



3TTfW clRfa P W - q'hrm i^ll 

The mountain without Pramathas and gods 
then covered with the lustre of demons like 
the rainy clouds. 

fgJT ^ PlftHSa WT3’ TOJTWfl 

sBlsnffcnwire 

When Rudra saw the mountain region void 
of Pramathas and gods badly gripped in by 
demons, he in vagary of anger, originated 
Jrmbhayika. 

cRTT TJET 3RTOT 

When Jrmbhayika touched the demons, 
they began to talk slowly, fell in laxity, curved 
their mouths and started yawning. 

w rT^T jpjtFKT: i 

fw (n4f^uf 3nf^fT:ii^mi 

When demons yawned, the Ganesvaras and 
gods immediately came out from their mouths 
and thus, became scot-free from the anxiety. 

tVR2RTTSMTr?IUI:l 

The great lotus-eyed gods while coming out 
from the body of demons appeared like 
clouds, looked as brilliant as lightening 
coming out from the clouds. 

imuAy w Rp% cpttsri 

ngidtHl irq- u,ciifd*tfMdi:ii^\aii 

O austere! The ganas and gods when so 
came out, the mighty demons filled with anger 
and started fighting. 



318 


Vamana Purana 









The ganas and gods under lead of Sambhu 
then frequently gave bitter defeat to demons in 
battle, day and night. 


m imt Til 


cRJT ytsil^npltayy:|| $V\ 


When a period of seven hundred years 
lapsed in such fighting incessantly, the three 
eyed, eighteen anus god Mahadeva began to 
observe his sandhya (meditation). 


tiqryym : y fyfircT ?t:i 



He took bath in SarasvatT river, touched the 
water and offered a handful of flowers with 
his head bowed in reverence. 


rfifr TIFT fVHUI rtrig% 

He then did salute by bowing his head, 
made Pradaksina 1 and prayed as also did japa 
with Hiranyagarbha etc. hymns, the sun god. 

TTf ^Pil 

Ti# ywiuftt <*)<£us fro srium^ii 

Sulapani 2 then pronounciated duly the 
hymn- "Tvastre Namo Namaste stu", began 
whirling his arms with force and danced. 

yierchjr&T 

When Ganas and Gods saw Hara dancing, 
they also followed him. Thus, all began 
dancing. 

TEtemprer ^T: nR-ird U«bs$Uri 

y^giy ^ttI: t# yy; 

When sandhya and dancing was over, the 
god of gods decided again to fight against the 
demons. 


1. Circumambulation. 

2. Holder of lance. 


The mighty and fearless gods under defence 
of Sankara's arm, won all demons in war. 

^gr nmrs^j y yi<*)<Hj 

3Rrai: ^m^y f? 

When Andhaka saw his army defeated 
badly and victory of Sankara, he called Sunda 
and said: 

ygray tt^t f^n^n 

o 

O warrior Sunda! You are my brother and 
loyal to me in all matters. Hence, listen to 
carefully what I say and complete the same as 
early as you can. 

uhKL) % ylc'Hp<d)llV 9 <SII 

This pious-minded Siva is undefeatable 
because of expert in war-craft and strategy. 
The lotus-eyed Parvat! has however, won my 
heart and I want to gain her at any cost. 

dgfdgtci wmr yum yi^iRnli 
ct&ri Mi^Rityiru yyyuy<Hi 

Hence, be ready now. Let us go, where the 
lotus-eyed Parvat! is living. “O demon! I will 
turn my complexion into Sankara's and thus, 
enchant her.” 

yy TJTW.I 

Mt mmssj m ^tyrfy mraRjnii 6 on 

You should go with me in disguise of 
Nandi there. I will enjoy with her to the extent 
of my satiation and then conquer these 
Pramathas and gods. 

yeft yrc y^rs'crmurfi 

Sunda replied- “Very well, I am ready to 
serve you.” He immediately turned into 
Nandi's complexion and Andhaka became 
Siva. 



Chapter 69 


319 


Rtroft *KtPiR ^Tt: $wfaii^ii<i^ii 

The chivalrous Andhaka and his assistant 
Sunda in disguise of Siva and Nandi went 
then at the place where Parvatl was. There 
were several wounds on their body due to 
battle. 

Andhaka fearlessly entered the home of 
Siva holding the hand of Sunda. 

rid RlR-Wdl ^TT^mRT 

^ ¥ltfif^4yMd!^ifeyrdd:i 

t ^gr w frat ferat *m{\ i c \ 11 

When Parvatl saw Siva coming with Nandi 
and there were several wounds on their 
bodies, she entered her home hurrily and 
ordered to illustrious MalinI, Suyasa, Vijaya 
and Jaya: 

^ nynw treyf f^nri 

“O Jaya! Look at the body of my husband. 
How has his body formed with wounds. 
Hence, stand-up immediately.” 

vjdMm RRrtrt ^fin 

vPiwf <*Rwii(m ftRife?:ii<s^ii 

Bring immediately here the pre-stored ghee, 
bljika , 1 salt and curd. I myself will soothe and 
dress the wounds of Sankara, the Pinaka 
holder. 



S^cHJckell cRR tR-gtSira cT<HUIdnd<SII 
arepraV RRT TRPTRT <^ScMqj 

VjH 9 l u)*dd : WT f^lRt RHd:llb'GI 

arista ddt 9 ^mfr fdti 

3TT ?FdT W MIUI^fddfdy^H.11 ^ ° M 


O Suyasa! “Dress the injuries of your 
master immediately. 1 ’ Considering Andhaka 
as Siva, she then stood-up and approached to 
him. When she approached near and stressed 
on herself to scrutinise indepth the 
characteristics on complexion of Siva. O 
Brahmin! She saw that both the Vrsa signs 
existed in his collaterals were absent. Hence, 
she understood that he is actually a demon, 
clandestinely turned in Siva’s complexion. 

3IWR tRT ^ PlRtMitdl R^l 

^o4ti(aPidill?lld r£|ckc)|-ycb)5'gT:ll < ?^ll 

ttwNdd fg'dTdfPji 

dMNdd RFfal ^TSUUdll II 

O sage! As soon as Parvatl smelt 
manipulation of demon, she ran away from 
there. Andhaka too left behind Sunda and 
chased Parvatl speedily. 


3 TbWTPdt R^ MKkjidfiuidiH :l 
amro ^fct firiw ^ ^ n 


He ran with anxiety crushing the rubbles 
and other hurdles on the way under his feet. 
Girija frightened badly when she saw that 
demon is forwarding to her. 


iji cqcRcrr r%it irti 

• daim^imml uf^ra ii <un 

O great sage! The goddess then reached in a 
garden with her maids. Andhaka chased her 
there too. 


trarfa R WTO cPTCTt RfaRRI Rl 

In spite of such contravention made by 
Andhaka, she still held control on her anger 
and finally entered the radiant Arka flower on 
account of fear. 

foURTUT RgPpf Wlldl vHT R^l 

Riraror mi4ai’i rr! tm^vfr9rfR:ii < ?^n 
WKW TTRRi RRTFPTfl 

O sage! Vijaya etc. too merged in the dense 
bushes. When Parvatl had vanished, the son of 


1. Citron. 




320 


Vamana Purana 


Hiranyaksa, Andhaka returned to the battle¬ 
field with Sunda in a despair. 

3 ira&r i^iy 4 swgwiron 

O great sage! The battle between Pramatha 
and gods thereafter took a fierce shape when 
Andhaka rejoined his army. In the meantime, 
there appeared god Visnu with discus and 
gads in his hands. 

fWRTpn ‘VicMfadcbl^II 

^oo|| 

He began killing the demons with a desire 
to do good to Sankara. The arrows shot from 
Sarriga bow killed five, six, seven or eight 
demons simultaneously the same way as the 
sun beams shatter the clouds. Janardana 
(Visnu) killed a few among them by the blows 
of mace and some others by discus. 

rT Tjchdi^l^ sqsn^i 

oarfafojii ^o^ii 

He killed some demons by giving blows of 
sword, turned into ash some other by his sight 
and dragged some demons, he crushed with 
pestle. 



srraT wf: ^rftfTT^:ii^o^n 

cuRuiil 

TfeggT Hll $ || 

wtNwgra^ ^piyraiRraiT: i 

Garuda killed countless demons by attack 
he made through wings, beak and the chest. 
Adipurusa (the first bom) Brahma revolved 
the great lotus round and sprinkled water on 
all of them. The ganas and gods each obtained 
energy equaled more that one hundred young 
elephants when that droplets touched their 
bodies. 


c^Hq M t U $ ift®IT 11 

wi^i: 

^ yid-y-dl qglTfOHII ^oHIl 

yid*dy Tnjir ^ri 

On other side, these droplets began killing 
demons with their chariots (vahanas) as the 
mountains are destroyed when thunderbolt is 
befallen on them. When Indra saw Brahma 
and Visnu killing these chivalrous demons; he 
too rushed there with thunderbolt. 

wm&z ^=rr ^nrawT:ii 

^ ^Kniifui fewi rr 

gfgwzr 

^ovaii 

O Narada! When the demon king Bala saw 
Indra's joining war, he left aside Brahma, 
sitting on the aircraft and Visnu with mace in 
his hand. He rushed towards Indra fiercely for 
an attack on him. Bala was a demon lord 
undefeated till then by all gods and demons. 

TUTTcRT 

cfalTT 

gisS 

| tts ^o^,n 

When Indra saw Bala forwarding, he gave a 
round turn to thunderbolt by using his 
thousand arms and threw it targeting his head 
with saying- "O stupid! You are now killed.” 

wuh guf ft 

^TTcT: 

O sage! That thunderbolt split into several 
thousand pieces when blown on his head. Bala 
then rushed towards Indra. O great hermit! 
The king of gods badly threatened and turned 
back from the battle. 

<r fegri 

TIT? q 



Chapter 69 


321 


TRTSflT rNRJW 

R- Tiwf Tlf^t MrHraHH.ll II 

When Jambha saw Indra showing back to 
the battle, he came forward and said- "It is not 
good for you O Indra. You are the king of all 
movable and immovable worlds. Showing 
conduct slated for a king like yours. 

^ ^ Hrrat Hrl'Mot) VI fc(UJM 11 ^|| 

O great sage! Indra feared badly when 
Jambha scorned so bitterly. He approached to 
Visnu and said- "O god! Listen to me. 0 
governor of past and future! You are my only 
master." 

fit %i 

m :11 911 

Seeing me without weapons, Jambha is 
challenging me with taunts. O god! Please, 
give weapons to me to carry on fighting. I 
have come in your shelter. 

d«JdM ?fT: THfi rMcWf sMI|HII 

MpfcrccHffi r gf| ^ ?f 5 rerereiyra*f ii 11 

Visnu said to Indra- "Go to the fire god and 
pray him for any weapon. I think, fire god will 
accede to your humble request and provide 
you with suitable weapons. 

wr wmife rtoiii n*ii 

O Narada! Indra complied with Visnu's 
suggestion immediately. He reached to fire 
god and requested- 

< 3 ^TtT- 

fttRETt ^ «IH $yiHl RtT^I 

1^ ^rif^ tptii 11 

Indra said- "O Agni! My thunderbolt has 
split into several hundred pieces when I was 
killing Bala. Now, Jambha is challenging me. 


Hence, please, provide me with any suitable 
weapon." 

mTTF jfrcTtefFT 

Pulastya said- “Agni (God fire) replied- O 
Vesava (Indra)! I am pleased on you, because 
you have come here setting aside the feeling 
of superiority. 11 

?cfeii4 Tciyic^arej 

hkiR^w ■MJraiHi^mHt trt:ii w&\\ 

The ever luminary god fire made appear 
another Sakti-weapon from his sakti and gave 
it to Indra and went to heaven. 

diq'IdM WWi pwil 

Jlrqei<tl ?F?T 3TWT {>RJR>PTteifTtT^R:ll ^<£11 

Indra, the suppresser of enemy then 
returned to battle-field for killing Jambha with 
Sakti he so received from fire god. It was 
fierce with one hundred bells. 

dillfd^ywi 

^FTET X&i rRT JRnRlM^II mil 

When Indra suddenly chased Jambha, he 
furiously hit hard on his Airavata. 1 

SrcqgfgfRWtR MJReJiWlehdl Tr3T; | 

(HM4M ^RJT VIAd^d: TJTTII ^ o II 

The elephant lost its forehead region due to 
severe blow of fist and it fell on ground as the 
mountains earlier were fell when thunderbolt 
thrown by Indra. 

MdhHiTfe'Kirj yrasriwr %wti 
TKtfhfi RhH mu 

Indra immediately jumped from falling 
elephant, escaped from Mandara mountain 
and began falling straight way on the ground. 

MdUM 'gft feSjgTTQTej 

RT tTT MdWia % ^^11 ^ ? II 


1. The master-elephant. 




322 


Vamana Purana 


When he was so falling, the Siddhas and 
Caranas said- "O Indra! Don't fall on the 
earth! Stop please." 

cRsft $Rt tRII 

HTf? gST 3R: ^11^311 

Yogi Indra made balance for a second’; >d 
said- "How will I fight these enemies without 
carrier (vahana)?" 

rJ^SfTRraf m sFSftcm 

^StT^ rET WW ^MTTT^W^II ^*11 

The gods and gandharvas replied- 0 god! 
Don't be grievous. We are sending a chariot 
for yours continuing the war. Please, accept it 
and carry on fighting. 

f<sM»]cWi forFr to *c)Rd<hHi*|UiHl 
#Rl|Rfa4tniii^mi 

wt&t ^mn^ferra^3TPmr:ii 

Visvavasu etc. then sent a grand chariot for 
Indra. Its shape was that of Svastika (an 
auspicious mark), Hanuman on its flag, green 
colour horses were yoked with it. It was made 
up of pure gold and tingeing bells were fixed. 

fPTMiaydl^ira #r: ttrRht? ft:i 
W cssj wfn 

When Indra saw that chariot without 
charioteer he said- "How will I do both 
functions simultaneously i.e. controlling the 
horse and fighting, 

eK%iI Wm chRuifa MMlfHII 
WTcm TIpFRlfW cfiSNRII W6l\ 

In case, someone acts as charioteer to me, I 
can destroy the enemies and can do nothing 
without it. 

MfSfeTR TRraf ^MrMIch UI<R|&qt| 

fern wwiw mu 

Gandharva then replied- O king! We have 
no charioteer this time. You yourself can 
control the horses. 


ftWfa T?ftW5PTOT:ll ^ o || 

These words having been said, Lord Indra 
then left the most excellent chariot and fell 
down on the ground with a big thud. His 
garlands and garments both scattered. 

httcr ^gT sj: WeRwan ^ 

(Indra while falling from the mountain to 
ground), His crown was unsteady, hair of the 
head scattered and his weapons as also 
bracelet fell down on ground. The earth began 
shivering when it saw the fall of Indra. 

wrfs5icj'id v wir o[%: ^ ^sn^nn^ii ^ ^ 

When the wife of hermit Samlka felt the 
earth shivering, she said- "Dear husband! 
Take this baby conformably out from the 
hermitage." 

S 3 tflfllcM: SpctT yi^X 1 

3IT ^ 'TCt tc^nfwiwqil ^ 3II 

gf|:l 

^TSTfRTT TjRf&B t^ii 

Hearing the words of Slla, He told- But 
why? She replied- O husband! Please, listen. 
The astrologers say that the things should be 
taken out from the home as things existed 
outside become twofold (viz. Increase just 
double). 

f^:|| ^mi 

Then, hearing these words, the Brahmin 
took his son immediately out and put him on 
the ground. 

trm iftfnRrafa ufopf wRit %r: i 
PiciiRdl wt ^^iMRmIviii ^ii 

When he was again entering into cowshed 
to take two cows out her wife forbaded and 
said that earthquake is now over and the 
things taken out this moment will reduce to 
just half. 



Chapter 69 


323 


trHcn^i 

giRfeni ttM^MMcirwfRji 

This being said, O hermit! Brahmin then 
came out of the house and saw that two babies 
of analogous form are lying there. 

<r <||[T sfararr: pq wqf qT^#TR;i 
w 1 t q ^lPM pJTfa ere^cT 

He then eame in, worshipped god and then 
said to his genius wife- "I don't know the 
mystery lying with this. Hence, please give 
answer to my queries." 

fedldW ^ 'Uphp piT SRI 

qrcq girto p; gsrarpni ^ n 

First tell me that what qualities the other 
baby will acquire? Tell further, their luck as 
also the activities they will perform in their 
life. 

ws<tf4l*i0 % g$ cifcmifa p: wri 

qtsggl^ sr qsilg 

His wife replied- O dear husband! I will not 
reply you today on these matters wait for 
another time, please. He stressed on her and 
said that he will abandon food if it is not 
explained today. 

trt w pgi 9RRgf^ ggr %h,i 
*id>uiia «rrai *16^4 fevrn 

She replied- O Brahmin! Listen to the facts, 
I am now going to disclose. As you are hurry 
to answer, this baby shall definitely be a 
eraftsman (SilpI). 

^oRg% g gtR tig cg^R: i 

wm w cRtf wtriifg^iKC 11 r* ? h 

The baby was just innocent that time yet he 
stood-up and went to assist Indra to drive his 
chariot will expertise. 

t ?RRT % TRjgf Igyict^iRT: I 


Visvavasu and other Gandharvas blessed 
that infant with enormous energy when he was 
on his way to see Indra. 

wftfarerT gr r: qq<q %l 

gtgrgirf? ftrgt srit ggifa ^11 

The infant energised with blessing of 
Gandharvas approached to Indra and said- "0 
king of god! Come, please. I offer my services 
as an expert charioteer to you." 

ggjwtrcg w ptefa gratsi 

^RTFSl% c&X afcfHlfa 

^rn^mi 

Indra enquired- O baby! Tell me that who is 
your father? How will you bridle the horses? I 
am doubtful in this matter. 


zpmz mm\ 
'^Tftr^Rfar?IKd(qjl ^^11 


He replied- O Vasava! Consider me 
promoted by the semen of hermit, bom from 
land and equipped with splendour of 
Gandharvas. I am expert in handling the 
chariot. 


ggscgT gggpggj: rs ^ grf*Rt gr:i 

>3 

g gift fggcRgt gR#Rfgfgp:n 

God Indra when satisfied, went to the ether 
and that Brahmin's on renowned later-on as 
Matali too followed him. 

cRfsfa^<S*d T3 VuRsKVip*: I 

viMiehdngt umfR: gptagRii 

Indra then rode on chariot and Matali; the 
son of sage Samika held the bridle. 

rRT tRfntpitg ftpifpfrii 
gfg?g gfgg gjpfg; ^ n 

wt mrgrnfa Rtdb*ifadibuiH.i 
mu|w}id grnf ymtWiqu i>q o n 

They then marched towards to battle-field 
at Mandara mountain. When they were 
entering, Indra saw a bow having painted with 
five colours i.e. white, red, dark, pink and 
yellow, with an arrow. He picked up it. 



324 


Vamana Purana 


cRRtJ TCFRTT ^fiTddMIMdldJ 

w Rifirer fsrf^n^Trrii ^ ^11 

He then summoned Brahma, Visnu and 
Siva in mind, bowed his head, gave tension to 
the string and put an arrow on bow. 

?TTT dfiu|edtt«:l 

JtdU-dlSfTi^ TTTtll ^ ? II 

Several arrows came out from that single 
arrow with names of Brahma, Visnu and 
Mahesvara inscribed on them and the demons 
could not bear the blows so hard, 

anccm ^ f^isr r vi<ir*t:i 

ttriii ^k^ii 

O Narada! That thousand eyed god shot a 
volley of arrows aptly and covered the sky, 
the earth, directions and the sub-directions 
with them. 

T3T1 ^ TjfelT TfodT T3T: I 

nrgmrat m m: w. ^^tjv.ii 

The elephants penetrated, horses 
slaughtered, chariots fell on ground and the 
elephant drivers fell down dead with cries. 

Tjfirat ^4 yi*TTr^r<i(feT:i 

«FT rl^ra^fwril V\^W 

The infantry killed badly on account of 
injury caused by the arrows shot by Indra. 
About a major part of prominent commanders 
in demons army thus, finished. 

tRJ fwTBT:l 

^ faftn ^mi 

When the demon Kujambha and Jambha 
saw that victorious army killed by Indra's 
arrows, they rushed towards him with mace in 
their hands. 

dwmd-4 


God Visnu, the destroyer of the enemies, 
seeing these two demons coming, struck hard 
Kujambha with his Sudars'ana-cakra. He fell 
down on the earth from the chariot and was 
dead on the ground. 

difMth) ^TrrfT 

^wrc?TtT: ^rumi 

When Kujambha was so killed by Medhava 
(Visnu), Jambha filled with anger. He rushed 
towards Indra in sheer anger the same way as 
the stag in stable of puzzle runs towards lion. 

?TCTU?RT RtR- 

-^cf4d xm WJ 

dm(Hddi W3fu tm^ii 

When Indra saw him forwarding swiftly, he 
left aside the bow and arrow and threw the 
s'akti like Yama's danda given by fire god on 
him. 

wi ^rrfr:wir t 

c[gT TOT Tc^TT ^TRI 
R fKdT 

^r«t r grifyi ^ o ii 

When Jambha saw the sakti with bells 
forwarding, he hit it by his mace that sakti set 
mace in fire and penetrated the heart of 
Jambha within seconds. 

RcFhT tt RTlfr: 


WtT ^RTT Idhdltttdl 
tt Wf hfdtt 

4 <TT fajjtsll *nj|:ll^ll 

That god's enemy fell down dead when his 
heart was so pierced. When demons saw him 
dead, they terrified and set back to the battle¬ 
field. 

Ft xf *r4 

TTtrTRjT 1ST ?fW^T:l 



Chapter 69 


rTSlhl ^? II 

When Jambha was killed and demons army 
so scattered, all ganas appreciated the valour 
exhibited by Indra and worshipped Hark Indra 
went to Sankara and stood up there. 




Chapter 69 


325 


Chapter 70 

Defeat of Andhaka and eulogy of Siva by 
Andhaka 


3'cnref tfcnrt- 

TT^rfft 

4 lcwm ijftr #^11 y\ 

Pulastya said- When the army of demons so 
scattered, Sukra said to Andhaka- O 
chivalrous demon! Return to home this time, 
we will come again on this mountain and fight 
against Sankara. 




Andhaka said to him- O Brahmin! You 
have not said outright. I shall not bring scar to 
my family by showing back to the battle-field. 

^ fev3i?ii£ci TTR 


O great Dvija! See please, my prominent 
valour. I will conquer and subjugate all gods, 
demons and gandharvas including Indra and 
Mahesvara. 


gpcR 

TrrrRr wrr^n^imi 

With these words Andhaka, the son of 
Hiranyaksa, inspired in sweet voice, his 
charioteer Sambhu and said- 


y i crf ft gpq yMyrmcuP^XiiMi 


"O mighty charioteer! Bring forward any 
chariot just before Mahadeva. I will kill the 
army of Pramathas and gods by shorting with 
volley of arrows. 

O sage! When charioteer was so ordered by 
Andhaka, he lashed very powerful the dark 
coloured horses with whip. 

ft jJTTT: frjuiUH ttfftl 

^uilggr t wpi\9ii 

The horses so forwarded to Sankara were 
feeling pain in legs and anyhow were pulling 
that chariot. 

ftcft TtTHT: 

■Hci'otAui -wftaT aifftiuii 

In spite of being fastest as air in speed, the 
horses carrying that demon could reach at 
Mandara after a period of year. 


II 

Andhaka there gave bend to his bow and 
covered all gods including, Ganesvara, Indra, 
Upendra (Visnu) and Mahesvara with a volley 
of arrows. 



'PR; JTIcjra : II II 

When Janardana, the holder of discus and 
defender of three-worlds saw the army 
covered by arrows, he said to gods. 


f% fftBS* it WX:\ 

dww-i iftti ^ 

Visnu said- O gods! Why have you so 
seated? Victory in its real meaning can be 
gained only when this demon is killed. Hence, 
you all gods act as I suggest for obtaining that 
victory. 

yilW’dWW <piT: 'TO W^fiflRii 

fft>yd'l ftg:ll ^11 



326 


Vamana Purana 


Kill his horses with the charioteers and 
make the enemy without chariot by splitting 
the chariot. 

farcer 5 ^ wfx:\ 

^n-.n ^11 

Sankara will set him on fire after he losses 
his chariot and charioteer. O gods! Jupiter, the 
preceptor of gods has truly said that one 
should not neglect his enemy. 

^tcrgr&T: TfW c|I4^cM WTTT:l 

€T^i W r|'5WI>0I xf\\ ^|| 

When Vasudeva so instructed, all 
Pramathas and gods including Indra and 
Visnu attacked fiercely. 

j<<uuii 3 rraroHi 

ftfaq i nRUbfrH ^TT faPufaH^ II ^11 

Janardana killed one thousand horses 
having cloud like complexion by blowing 
mace within seconds. 

3rgir <«hh{Rihj 

Wi oEry^Pcni 

Skanda pulled the chariot so broken will all 
horses killed out and pierced his heart by 
hitting sakti. When he found dead, the corpso 
was thrown on the ground. 

|eWI<t«hrat: JPWT: fR yi^ui 

watsmz TO ffrwsPT OTtsRT:ii ^>11 

Austerious Vinayaka et. In company of 
Indra etc. gods broke into pieces shortly the 
chariot with flag and the axis. 

WTO *t#3TT 

The mighty Andhaka kept aside his bow 
when he lost his chariot and rushed towards 
gods with mace in his hand. 

rftTt W flRTI 

fTOR STOp* Iwjii ^ II 

He walked eight steps, stopped then and 
said Mahadeva in sensuous voice his motive. 


TOifb w fg- ^ n fir w frsn t tomrj i ?oii 

O beggar! You have an army this time and I 
am lonely and helpless yet I will conquer you. 
See my valour today. 

cTSIcR ?R5T: fTOT tl^m<hU|'ltd<ll 

ftfedl-i wfrf WRl> ^VN^IR^II 

Sankara merged all gods including Indra 
and Brahma within him when he heard the 
statement of Andhaka. 

gitUTOim^ fi^T %crisr ?rert:i 

W #WT:imil 

When Sankara kept all gods within his 
belly, he said- "O ciked! Come now because I 
also lonely stood here. 

ft ^gT TOI^ISRI ■Hc|]M<d'J|^i<^| 

c(R: tf«feTOW(Hllj«WI$R ^W^IR^II 

That demon saw amazingly that merger of 
gods yet he picked up mace in his hand and 
went to Sankara within second. 

c WTO Ri <jMtaMq i 

Tqrarfrr; Tfrofftgftii ^*11 

When Sulapani saw him approaching fast, 
he left the mountain and stood on feet at the 
mountain. 

^arroftro ^ ^ro:i 

TOW W <J>rcU tftftcPRtauT:ll ^mi 

Bhairava made a fierce form of his body 
and pierced the heart of Andhaka so 
approaching. 

TjRfrertrffotrT ftftm'Mi 

^^KIHHcbU6c*>^< 

fwrcfarg 

(That form of Sankara) was with fierce 
jaws, glowing with the light of one crore suns, 
covered by the hide of tiger, it had matted 
hair, its neck was decorated by snake garland, 
it had ten arms and three eyes. 



Chapter 70 


327 


-ynj ?IWT: fs^.'ll "R^3II 

Siva in such fierce form penetrated the 
heart of enemy by blowing Sula on his heart. 
Sankara, the god is all benevolent, immortal, 
loved by all creatures. 

yyhri 7ST ftraswifa ?R^:I 

O great sage! In spite of so penetrated his 
heart, that demon gripped Bhairava with Sula 
and pulled him to a distance of one kosa. 

rftt: <wifcwiclH^ *TC?T«n<*TFPTR*RTI 

^cM|gdm i 4< ^TFFT ^ ^ II 

Then the god stopped him from so pulling 
through stronger check on mind, gave a sharp 
blow by Sola on the enemy with mace. 

w ^ wpm ^Rci-.ii^oii 

The demon king also hit hard on the 
forehead of Sankara by his mace and he 
sprang upside with Sula gripped in hand. 

u wfeirc sMmfcci 

h^midtydi^jR ggqfs^umiM'd^n 3 

That MahayogI being basis of all creatures 
remain undeviated and in standing posture but 
the blood streams abundantly began flowing 
in four number from his forehead due to 
severe blow of mace. 


:i 

fcUs*Ud: 

The blood stream facing east gave birth to 
Bhairava known as Vidyaraja. His 
complexion was like glowing fire and a lotus 
garland was around his neck. 

<T0fT ^anftsa:l 



dik-Hfcrfa 1%Wd: 




The south facing stream gave birth to a 
Bhairava known as Kalaraja. He was of 
Krsnanjana glowing with preta like 
complexion. 


3M ydlyldltWl 

The renowned Bhairava Karaja was 
originated from the blood stream facing crest 
direction. He was decorated by the leaves like 
Atasipuspa. 

d^yUMciyi^ VJH^fad:I 

From the blood stream facing north, the 
Bhairava called Somaraja with Sula, discus in 
hand, garland in neck was originated. 

TfinTf ^TcTt sfteT: 

fyisyra: ?^rotrerosr*T:ii^ii 

The blood from the injury gave birth to 
renowned Bhairava called Svaccandaraja. 


From the blood fell on earth, Lalitaraja 
Bhairava was originated. His complexion was 
like Srubhanjana and Sula in his hand. 


■qci % wwrtsTfl 


O sage! Thus seven Bhairavas were 
originated from the wound made by Andhaka 
on the head of Sankara. The eighth Bhairava 
is called Vighnaraja. Thus, there are eight 
Bhairavas in all. 


Yldyidl W§T:l 

qrfcft fevjfcHi ii 

O Brahman! The great soul Trisull thus, 
held the Sula stabbed demon like an umbrella. 


^T^TrSnrr g qq 1 qnqj 

'^HlcbUd H^l^l PlHH: 

O Brahmin! Excessive blood was poured 
from that demon due to deep wound so given 
by Sula. Mahadeva in seven forms that time 
was soaked fully with that blood. 

m: '^rs«ra^fr sprt: ww 31 

vivtiemwci) d^tl'JviWI etr<uS^ui><gdlll'>S^II 




328 


Vamana Purana 


On account of excessive labour so made, 
perspiration caused on the forehead of 
Sankara. It gave birth to a virgin fully soaked 
in blood. 


ST^wi'l 





0 Brahmin! The sweat drops fallen from 
the face of Sankara on ground originated a 
child with complexion of fire (viz. Yellow). 




That thirsty baby began sipping the blood 
of Andhaka and that excellent girl too stood- 
up and began licking the blood so oozing. 

?lfSTf SBitSSlfcl || 

Sankara, in the form of Bhairava that live, 
said to that virgin having complexion as that 
of sun with blessing voice. 

< 3 T TPCT ftcRTThT'.l 

TTFrm ^tcufriumi 


O benevolent girl! The gods, hermits, 
pitara, snakes, yaksa, vidyadhara and human 
beings all will pray you. 

<3T WlKlPd ^ dftfJpW: efi^: | 

^pr ^n*T -bRi <-ci RJci 111 ^ ^ 11 

O goddess! Those people will pray you by 
giving sacrifice (Bali) and palmful flowers. 
You are soaked with the blood this way, the 
devotees will address you as Carcika. 

hff WrnferaR 


That beautiful Carcika with tiger hide as 
garment and bom from the blood of Andhaka 
strolled around the earth and reached at the 
best mountain Hairigulata for residing. 


JHcJTgt u4cj<lrlH 


Sankara after her departure, gave Kuja 
(Mars) his desired. (He said) O great soul! 
You will become the king of stars and good 
and bad of this world will depend on your 
pleasure or anger. 

'^tcbdj rctvtlfuid 

ccHiRyyui «praRt *R«r.ii , s<?ii 

cTW: 3T3TRT 

^jsr ft j&zr wTTcTT^nm o n 

^leUnnlsyMid 

rRTTS^: W^TTII t, ?ll 

Those Bhairava Hara dried up the body of 
Andhaka for one thousand divine years 
through his fire and sun form eyes thus, it 
became void of blood and were bones and 
skin could remain there. That demon king 
purified and his sins absolved on account of 
being dried up by fire originated from 
Sankara’s eye. Andhaka during that period 
could understand properly the multiform god, 
the regulator, ruler of all movable and 
immovable world, Sarvesvara, Avyaya, Isa, 
master of three-worlds, Varda, Varepya, 
adorable to all gods etc. and the Adya 
Sankara. He therefore, prayed- 

rf $Tcr qfcp# 
rovil^l^l 

ift xrr(% flnragfig^im^ii 



Chapter 70 


329 


0 gigantic form Bhairava! O defender of 
three-worlds, O holder of Sula and splendour, 
I salute you. O three eyed god! You hold ten 
arms and make garland of serpent king! 
Please, defend me, the demon of misdirected 
mind. 

top? q%r 

vku 4 VKuiliMhfaim^u 

Victory to you O Visvamurti Sarvesvara! 
Your feet are adored by the gods and demons 
both. O Vrsanka! You are the husband of the 
mother of three-world. I have come in shelter 
to you in spite of my being capable to give 
shelter. This is due to fear of my enmity 
unknowingly made with you. 

cart ^r: 

#4 ■q^TT qjJTT 



O god! The gods say you Siva (the 
benevolent god), Siddhas address you as Hara 
(absolver from sins), hermits address as 
Sthanu (undeviated), Yaksa say Bhlma, 
human beings say Mahes'vara and the 
creatures consider their master. 

STEtfft UTOT: ftcRt -tMPdl 

frcrrsfw fffj UTfjr qiT 

vmpi ^ ^ -tf'icbmy ii i* mi 

The demons worship you as Ugra, your 
name. He noble ancestors salute calling you 
Bhava. O Hara! I am your slave. Please, 
defend me. 0 Lokanatha! Please, eradicate the 
sins committed by me. 

frot f?roi 

tft <ejt fror 


O sovereign three eyed god! You are 
Trideva, Triyuga, Tridharma and Tripuskara. 
O Avyaya soul! You are Trayyaruni and three 
Vedas. Please, render me with purity. I have 
come to your shelter. 

tvTtTOTrcnsftr Thrift 

fTCTtsiro ifal: wuipid^l livail 

You are Trinaciketa, enshrined on three 
positions (the heaven, the earth and nether), 
you are learned to six components. 
(Education, Kalpa, grammar, etymology, 
rhyme and astrology) of Vedas, detached to 
worldly affairs and the ruler of three worlds. 
0 Sambhu! Please, render me with purity. I 
am your slave. I am frightened and have come 
to your shelter. 

ttto ctsuro 

TOT Mei'HldUcl full VN 

cfclHlRuil RRRihmRh 
rm fviTTn 

O Sankara! O master of all beings! O 
mountain residing god! The enemy in the 
form of lust had overpowered me. This is the 
reason, I committed such heinous crime. I 
salute you with bowing my head. 

TOTS? UTWtfs? TOTTOT TmTOTOtl 
PT TO fvTFT TOtTOTO TOim^ll 

I am sinner, evildoer, manipulator and 
grown on sins. O god Isana! O all sin 
absolving Mahadeva! Please, defend me. 

qT ^ pro? iTOT 

TfE: TOTTOMRt it 3PTOt TOtOTI^oli 

O Deves'a! don't be so angry with me. You 
yourself have made me such offender. O god! 
Please, be happy on me. 

tcf TOtt ihr enrTT *T P? TOTO qflTO:l 

m TTfTOTORlraiRWTtVTRt f^tJSTO: II ^ *11 

You are creator and administrator. You are 
victory and you also are the grand victory. 


330 


V am ana Purana 


You are benevolent. You are the syllable 
"Om". You are yourself Is'ana, Avyaya and the 
Dhruva. 

ten: I 

cwacbift spte xf ^ter: || ^ ? || 

You are creator Brahma and sovereign, you 
are Isvara, you are Visnu and Mahesvara. You 
are Indra, you are Vasatkara, you are religion 
and you are the best god. 

^tTScT o£TtT^^ 

om ^ n 

You are in micro form, you are tangible and 
intangible. You are Is'vara, This entire 
movable and immovable world is existed 
because of your creation. 

tdmfcbd) xjsijgj 

(cl'jHHwi TTfjr§3T:ll^'#ll 

You are the begin, the middle and the end, 
you are unborn and Sahastrapata. You are 
victory, you are thousand eyed, Virupaksa and 
of huge arms god. 

3TRt: teit oEjp?r te: tpnfepte ffir:i 
teteltete w. te:in*mi 

You are Ananta, Sarvagata, omnipresent, 
Hamsa, Pranadhipa, Acyuta, Glrvanapati, 
Avyakula, Rudra, Pasupati and Siva. 

^ FT m fq| t<ci w VUUTPMH II5mi 

You are Traividya, Krodhajayi, SatrujayJ, 
Indriyajayl, Jaya and Sulapani. Please, defend 
me, who is in your shelter. 

-qteft '^AIlRim f I 

Pulastya said- O Brahmin! When so prayed 
by demon king Andhaka, Mahesvara, the 
yellow eyed god said to him- 

tetsfa ^rctet 'tesrsfrtr tesreji 


O demon king! You have now become 
Siddha. I am pleased with you. Ask whatever 
please you except Ambika. May you see all 
welfare. 

ttet te ww^;: ten 

Andhaka said- Ambika is my mother and 
you Tryambaka are my father. I pray at the 
feet of mother. Ambika is adorable to me. 

tetsfa q^lviw nsmj fate *nri 

?TKti: TTFTO gte ^ f^ fapMHJ IVaoll 

O Is'ana! If you really want to give me 
desired, please, bless me with bona-fides and 
eradicate the mala-fides that lead to physical, 
mental and evils committed by speech. 

cm *r cter tel nten 
teis^tteter^tem^3iw^ii\3^ii 

O Mahesvara! I want stable and 
undeviating devotion at your feet and removal 
of my monstrous spirits. Please, render me 
with such boon. 

tefa sctrer- 

telsfTT ^ril'MIcIRI ^ J|U|uidtell\9?ll 

Mahadeva said- O king of demons! Be it as 
you have desired. May your all evils destroy. 
You are now free from the monstrous 
feelings. Be now my Ganapati Bhrrigl. 

^cTRckcU TjtJdltlKdte rT^I 

tete te (njum^ch^ ina^ii 

With these words, god Mahadeva brought 
down Andhaka from the point of Sula and 
filled his would merely of touching thereupon. 

<TT: tete ten d^l<ld l ^^|c| 3T:I 

^ ftteteter ntreteteterqn\9 , #ii 

He then summoned Brahma etc. gods 
existed in his body. All those great souls came 
out with salute to three eyed god. 



Chapter 70 


331 


^iw:i 

^farara' §?r fsuvsmi 

He called all ganas including Nandi, 
ordered to take seat there, introduced Bhrngl 
with them and said- "He is definitely not 
Andhaka now." 


w ^jfr y^hftrvid frypi 

•mnrfiPKqqrra Tfwg^sg^iivs^ii 

They all appreciated the bull riding god 
Mahadeva when they saw that the enemy 
demon king turned in skeleton and now made 
the head of ganas. 


ttsss* famq rift , »pte 


The god then embraced those gods and 
said- O gods! Go now to your respective 
places and live happily in the heaven. 

TrfffTSfrsfa tjcfa W 

cRT TSJT2M 

The one thousand eyed Indra should also go 
at the white Malaya mountain and return to 
heaven after completing the task there. 


ftarot 


He saluted Pitamaha, embraced Janardana 
and did conversation with gods and so bade 
good-bye to all. These all gods so given 
farewell then returned to the heaven. 


h^I *RT:I 

: II4 OII 

RhnRjiuhi MuiNjMm-q ^ni?m 
thjiw ^gT ^ T5 gn^nrrfwr:ii c v\ 

‘h^wVllR TH^I 

m TtTcf: 

Mahendra went Malayacala, accomplished 
his work there and then returned to the 
heaven. When Sakra etc. gods so returned to 
their respective places, god Siva honoured 


ganas according their position and status and 
bade them fare-well. O Narada! The ganas too 
rode on their carriers (vehicles) after seeing 
Sankara and returned to those worlds (abodes) 
where the cows give desired things, the trees 
bestow with all desired fruits. 

TSTR^njcTcnfjpii ^r: 

m w lift TOirlg 3 P% t#grc ; n c 311 

■flW-siPSra; ^ TRf^: 

grai gteiw r JffPgumi 

Where there are rivers in which nectar 
flows and the reservoirs filled with Payasa. 1 
When Pramathas returned to their respective 
places, Mahes'vara took the hand of Andhaka 
in his hand and went at the Mandara mountain 
with his Nandi. After the passage of two 
thousand years, Sankara returned to his home. 

wp! wlren: pjtrrf^i 

w^disr tn c ^ 11 

He saw Girija within white colour Arka 
flower. When Parvatl saw Sankara with 
proper examination of the special marks on 
his body, she came out from that flower and 
then called all her maids. Jaya etc. all 
goddesses immediately came there when so 
called by Parvatl. 

cnfa: uRcjdl tTfsft 
ddfebldl Rtfeti ^ 

rj MT ^Mk l Pd^ frt: Pil 

arataretor Fit 11 <s <s 11 

Surrounded by the maids, Parvatl stood-up 
with an appetite to see Hara. The three eyed 
god saw first Girija then turned towards that 
demon and Nandi and ultimately, embraced 
her. He then said- O goddess! I have made 
Andhaka your slave now. 

jpjtRt 

p TpH 6 II 


1. A milk-preparation. 



332 


VSmana Purana 


sRRcr WOt MI^HI cRI 

^r^Thl fci^i 3T?ra® 7 I0t?R:ll ^ o || 

«wo«nfiiraiTOT^ gg^wraftri 
Tftff ^(rhHyl 

tgft ^ q?igircii xnq^t <? V\ 

O nice smiling beloved! Look at your son. 
He is saluting you. He then said- 0 son! Come 
quickly. Take shelter to your mother. She will 
do your all good. Ganes'vara Nandi and 
Andhaka both touched the feet of Ambika. O 
great sage! Andhaka then started praying 
Gauri with sin effacing, evil crushing and 
Vedas affirmed psalm. 

3Fsra> -3dm- 

aSo ^roqfw r fcsqrJf 

%ITCT 

aM gfr <&i wan 

tfilPciqsn^qt I# H?!Wf 
W^t tararaf fpt qnwrit ’Ttf^R^Rf 
#RT3Pjjfi y<%nf&ii ferr -Htwdi 

f^RdTtrilof HdWlfa ^nt 



fWT IfdT hftpl fawraftl 

HI? g? HWrsfw ■fopg cU^dMifll 9 . ? II 

Andhaka prayed- “I salute Bhavani. I bow 
my head on the feet of Bhutabhavya Priya, 1 
Lokadhatri, 2 Janitrl, 3 mother of Skanda, wife 
of Mahadeva, Dharini, 4 SyandinI, 5 Cetana, 6 7 8 
mother of three-worlds, Dharitrl, 7 mother of 
gods, Ijya, 8 Veda, Smrti, kindness, shame, the 
best brilliance, indignation, thought, always 
purifier, killer of the demons army, 
Mahamaya, VaijayantI, extremely auspicious. 


1. Dearer in the past and future. 

2. Creator of the world. 

3. Progenitor. 

4. Supporter. 

5. Dropper of milk. 

6. Having pure intelligence. 

7. Bearer. 

8. Sacrifice. 


Kalaratri, sister of Govinda, daughter of the 
king mountain, worshipped by all gods, 
adored by all organisms, learning, Sarasvatl 
and the life of three eyed god. I have come in 
shelter of Mrdanl 9 .” I do frequent salute to 
you. 

Bhavani pleased on Andhaka having so 
prayed by him. She said- “O son! I am 
pleased on you. As the best thing desired by 
you.” 

hth ww flrfer tPT hrHwi 

ri&g^ xt 

Bhrhgl said- O Parvatl! O Ambika! I ask 
you that all sins committed by me three ways 
(i.e. physical, mental, speech) and be my firm 
devotion for the god. - * . 


3Wv7 3crRI- 



Pulastya said- Gauri then blessed the son of 
Hiranyaksa. Be it as desired by you. He 
became one of the heads of ganas and 
engrossed his mind always with worship of 
god Siva. 

T^j JIT SRWTrPT W 

■q^ungr 

^ff}v=iqi$|q ^*IT WPFWI ^ Ml 

Thus, Mahesvara during ancient period 
gave a dreadful form by his curved sight to 
that demon king Andhaka and then he himself 
instilled devotion in his heart and made him 
Bhrhgl. 

l^drlcJtT* (H<£lfdc|sSH 

gtni nfq? q?tfi 


9. Wife of Mrda or Siva. 



Chapter 71 


O great hermit! I have told you an episode 
increasing the fame of Hara. It is noble, 
sacrosanct and benevolent too. The Dvijas 
desirous of religion, age, health and wealth 
should always do pray of it and recite it 
always. 



Chapter 71 


333 


Chapter 71 

Birth of the seven Maruts in the different 
Manvantaras 

TJfftsft Tl%%aT flffft 

fHuiiRd gftf fftr otmstnfpi^ftTii 311 

Narada said- O great Dvija! Listen to the 
task executed by Mahendra at Malaya 
mountain from me also. 

sjtrtt ^rftr%ur trm 'ftdwm 

^Wd ^rarrqqg- gsiT ftfnpi ? ii 

Pulastya said- O Brahmin! The book 
executed by Mahendra at the mountain 
Malaya for the welfare of the world and his 
own is worth listening. Hence, listen to it 
carefully. 

ft ftf&TT: fThoh xildHWHlffcRi: II3 li 

The servants of Andhaka demon i.e. Maya, 
Tara etc. intended to go into nether when they 
were defeated by the gods. 



itiisftlr^niMft ftftH.il ii 

Those people saw Malaya mountain adored 
by hermits, caves used as residence by 
siddhas, surrounded by the creepers filled with 
the intoxicated creatures, covered by the cold 
blood serpents and filled with the fragrance of 
Madhavl flower. 


ft ^gT tffteregft sjrtt oyigwchftdi:i 
ifgfTRfftnTft ftraft TrftftraHii ^ u 

The demons Maya, Tara etc. were tired and 
felt weakness in body when they reached 
there, so they wished to reside there. 

rh| 

ftctrft #1: ?ift^%uTt wftjfT:ii\3ii 

When they seated there, the cold breeze 
from south direction was blown with satiating 
effect to the breathing they felt there. 

ftft rt 7ft 7ft TJcT H^ltJ<l:l 

fftftt fdftfft ftftd fftdrcuuu ii 

All mighty demons started living there 
without giving ear to the protest made by the 
gods worshipped by all human beings. 

dMIfen TftTt: 

7t hrtf-qfa fttllfft ?ft:ii<?ll 

Sankara came to know their forcibly living 
there. He therefore, sent Indra there. Indra saw 
a cow on his way to Malaya mountain. 

rR^rr; ^ 

He made a Pradaksina (round turn) of the 
mountain and then saw demons living happily 
with all their enjoyments at that all radiant 
mountain. 

SWFpra «f?TWT Tlft-ft WfTFfl 
ft tmziRHTSntT: ftftTTTT: WI^TITI 1 HU 

Indra then challenged all these mighty 
demons. They also forwarded by shorting 
volley of arrows without feeling least anxiety. 

fnqrwiH«nuRrft: wftrs*pr^ft:i 
ST^TTOTT ftftf ftft fPT 7RH fTT:ll ^711 

O Brahmin! Indra was on chariot and 
looked excellent. He covered all those demons 
within net of arrow in such a way that it 
seemed as if clouds have covered the 
mountains with raining. 

fTfft itnuftctTd i a ngi<HdfreH?ft :i 

gft» 'jimm oI^ii^hWuI: 



334 


Vamana PurSna 


Indra then covered Maya etc. demons with 
arrows and slaughtered Paka named demon by 
acute arrows having shape of Kanka wings. 

H5 ^rnr Rmpfa ■yiTTMrcTTrT 


There the all-pervading Sakra (Indra), lord 
of all immortals came to be called Pakas'asana 
owing to his striking (Paka) with forcefiil 
arrows. 

TRThR Ml PlV.I 

cRTts^T ii^ii 

He similarly, killed Pura, the son of 
Banasura by shooting arrows having shape of 
decent wings. This is the reason for 
addressing him as Purandara. 

rraifu fofocT l <4hdH}jMHW<}U ^ II 

O Brahmin! Indra gave defeat to the army 
of demons in battle by slaughtering those 
demons. So subjugated remaining soldiers of 
demons' army then shifted to the nether world. 

TTrazf WW8T: UHdMHHI 


O great sage! God Sankara for the same 
purpose had sent thousand eyed Indra at the 
mountain Malaya. What more do you want to 
listen? 


Narada said- O Brahmin! A doubt is 
looming in my mind that why is Indra, the 
lord of gods called Gotrabhit? 

STOTT chlfddl f? W Ml 


Pulastya said- Listen to carefully that why 
has I addressed Indra as Gotrabhit and what 
did Indra do after Hiranyakasipu was killed? 


^ c&WT ST? ^1 

O Narada! Diti said Kasyapa on the death 
of her son- ”0 god! You are my husband. So, 
please, endow me with a son who could kill 
Indra. 

<*¥-wwiycnr»i«i pfc 


ydcmiuri K«^Hi 

mfafrirM ^ ^ pigst preren fafrn ? 3 n 

Kasyapa said to her- O dark eyed lady! You 
will be able to give birth mighty son to kill 
Indra only when you could observe purity 
upto one hundred divine years. O darling! 
There is no other measure to exercise than it. 

7TT siitf fdfdfdiWPlfiwdll 

Having heard this suggestion, Diti resorted 
to the rule. At the due time, Kasyapa 
participated in intercourse and went at 
Udayagiri. 

Indra went at that cottage just when the 
sage took departure and said to Diti- 


“I will wait upon you, if you please.” As 
the forthcoming events definitely take place, 
Diti permitted Indra to serve her. 

RwTdirm ^ cBrafef ?hn 

Purandara began to investigate the 
loopholes like a serpent in order to achieve 
success in his aim and began to bring wood 
(samidlia) etc. for Diti. 

Trg^T ^TT dQVUTt.1 TT?fp pferTTI 

J fpiTl^TRTT TPfwdlll ^1311 

^ng^iTgpfTWM f^rer %*:i 








Chapter 71 


335 


When a period of one thousand years 
passed, the lady over cautious in maintaining 
purity, took bath from head to feet, her hair 
were unlocked, she put her head on pubic and 
eventually began slumbering. Her hairs 
covered her feet. 

fot?T m<jbd< dmK^UI qR^|| ? % || 

O Narada! Thousand-eyed Indra searched 
the loophole and entered into the ovary of 
mother through nostril. 

dd¥lM*j<i cfW -q^ll^oll 

Entering into the ovary, the furious Indra 
saw there a baby with his hands on loins and 
mouth upside lifted. 

d^K^SST tTRT^I ^TTT^:l 

y^ldch^ivii gfnw wn^u 3 ^11 

VSsava saw a vein white as sphatic in his 
mouth. He lightly gripped that muscle with 
couple hand. 

gjTT«Tr TT^tTUTO CRT: TTT *fcHI5^cfll 3 911 

Indra in sheer anger churned that muscle by 
hand resulting which it became very hard. 

rt cT^ <gsrrs?f cppr cram 

VMMcjTssr wmT H'm^r¥lcT:lU?ll 

The half part of that muscle slided upside 
and another half slided downside. Thus, a 
thunderbolt with hundred knots was formed 
by that muscle. 

^ TT»f f^f?T3T cT#JT VMMcSuill 

*th«u 9>Ttd ^"^11 

O Brahmin! Indra cut-off the womb in 
seven parts by using that thunderbolt. That 
baby began to weep loudly in the womb. 

cRTtSTHJ^SacT fcfcH'j)HlT*$5telfBcTHI 
^sneT cn«r w ir^ii 3 mi 

O Narada! Diti then awakened and she 
understood the offence so committed by Indra. 
She heard the voice of so weeping baby. 


Tratsftr sts ttt ijs 

Sc^s^t x&g; t^rfy^d Trarsmi 3511 

Indra too said- O idiot! Don't weep with 
"thundering" sound. He again cut of each part 
in seven pieces with these words. 

^ 'flicti u+)cil din 

They thus, became later-on the servants of 
gods and called Maruta. Due to the mistake 
committed by mother, the run forward. 

cTW: y*Rd¥l: Rpfar STSTRf cT^TI 

(did <jicti3j(eiMe: STS ¥TPTcf:ll 3611 

Indra then came out from the every ovary 
of Diti, frightened of the curse to be given by 
her and said with folded hands- 

HHlRd dlMiiyl^T WW^cR^RcRI 

I have committed no offence in cutting-off 
the baby in your womb. You had bent 
downward and this mistake in taking care of 
sanctity caused this all. Hence, you should not 
angry with me. 

fdftwtf 


s rraTSTtrcratsficT ^ Pdafad sm 



Diti said- "You have committed no mistake 
at all. I consider it predestined. Perhaps, on 
account of such preponderance of event, a 
slight mistake in taking care of purity has 
committed by me just at the time when period 
was matured. 

WPRSf Sctra- 

^cJMckdl dMIdl’dRfTI-roM fdPT: IcRPfl 
^<d<l?TI y^HUd kTO 'STTfiRhl'^ll 

Pulastya said- Diti consoled those babies 
with these words to Indra and sent them all in 
company of him. 

Tier rpr WHpT 4Tld<l*i^ 




336 


Vamana Purina 


336 


Vamana Purina 


Chapter 72 

Birth of the seven Maruts 

*T3rTT ttlrfiT 'RWf RRmItWI:! 

hthRff t wur% gsssrainu *11 

Narada said- Kindly explain that at what 
branch or route Maruts were existed before 
their origin from Diti as you have already told 
to us? 

TO% WTI 

0 great hermit! Kindly tell me specifically 
that which branch of Maruts was existed at air 
route when the previous Manvantara passed 
by? 

^Hbdiydllrl h 

wfcpr ww fei^n 3 n 

Pulastya replied- I explain now the story 
pertaining to the origin of Marudganas from 
Svayambhuva Manvantara to current 
Manvantara before you. Please, listen to it 
carefully. 

Priyavrata was the son of Svayambhuva 
Manu and Savana renowned throughout the 
three-world was the son of that Priyavrata. 


IT ■cjMMriii ^HT: ildufd ' r PT:l 

rltTtS^TiRt ^ VII«*ry^Hlimil 

O sage! Savana could not reproduce 
children and thus, dead without issue. He 
therefore, obtained Pretagati (as per Hindu 
ritual, the man if dead without son, becomes 
Preta). His wife Sudeva began weiling bitterly 
on his sudden death. 

cfstffr fraT fsicTT 

RRt ^ n 

She did not offered the corpse for pyre, 
embraced tightly her husband's dead body and 
started weeping with loud cries as an orphan. 

tlfctra -RT TRTUc% ft^f: I 

^ xrffRT RSTfa:II ^II 

An intangible voice in the meantime came 
from the sky and addressed her- "O queen! Do 
not weep. If you are so chaste, this fire of your 
chastity shall turn in pyre for both of you 
together." 

TTT cTT dlUllU-dRyiRtVIU-l 

sTlcu-^4 irapf 

^icilcHH fc^ll ill 

Sudeva heard this voice and said- "0 space 
moving voice! "I am weeping for this king 
who has dead without son and seldom for my 
being." 

f^HTcnfar 

traTWqf 'ufqniH'W RHI 

O Cs 

'ftqaiFd Oft 

Rc3 RfrH ST^Rct t^rail ^11 

The voice again suggested- O huge eyed 
lady! Don't weep. You will shortly given birth 
to seven sons from consummation with the 
same king. Hence, sit on pyre immediately. I 
am telling you the truth. Have faith on me. 



Chapter 72 


337 


TsraVr wit 
wRitluj trf?r chichi 
gaivmwia nf^radi t 

^Rf5F# ^R Will ?>o II 

That lady followed the suggestion given by 
that intangible voice, put the corpse of her 
husband on pyre, kept in mind the memory of 
him, lit the fire and thus, resorted to fire. 

cRTt gfdtyqfd: fSTOT *RT: 

TPfTOlt 'fTpfcTS'tftl 

Within hours when the fire blazed, that king 
stood-up with her wife from pyre, ascended to 
the sky and began strolling there voluntarily. 

dWlWt ^ hT$cTW 

IflT WRn Trf%tfY 5 I 



f^cTCTlft wil^ll 

0 Narada! While ascending to sky, the 
queen got menstruation and that king stayed in 
sky with divine sextile there for five days. His 
wife also was with him. 

bTfycR 



TTFT (TSEtT W *l*Wl(l 

rtdtSWtMTcZRRTPPI ^ II 

The sensuous king took care of utilising the 
cycle of reproduction and began enjoying 
intercourse with his wife on the sixth day of 
menstruation. He was finally ejaculated from 
the sky. 

^Jshlr^lUwi} <T frfe'qHin ^1 
'Umih Tfc^rr d'tieHH^'kll 

O austere! That king moved to the abode of 
Brahma just after he ejaculated. His wife also 
followed him. 


^ qfmf c^bijrTlI 

fen fcyiMi rf 

TTPrf^R^Tt ^J^r^TTM ^|| 

O great hermit! The seven spouses of 
hermits saw. The semen as white as Abhraka 
falling from the sky with curiosity and 
attraction. These wives were- Samana, Nalini, 
Vapusmatl, Citra, Visala, Harita and AlinT. 

rr^gr ygrt Vtks&z m&R\ 

O austere! They all considered the semen as 
nectar and kept it safely in Puskara with a 
desire to receive enduring youth. 

cPT: jT dff MdliJ 

xftrPRl^trr ^«i cH: II ?dil 

'tfgJchilfagfoTWI ^TTrTT: Mc^tduRcHIHJ 
tRTC<T cR^: ^ ^MTffirU XRqRT: 11 ^11 

They all took bath, honoured their 
husbands, asked their permission and then 
sipped that semen considering the same as if 
nectar. No sooner they sipped that semen 
ejaculated by the king, all of them were lost of 
Brahma splendour. The ascetics considered 
them defective and gave up their ties with 
them. 

^ nmrf uh i 

tim ^4 hnR< 1 ^I-Urjj I ^ o 11 

O sage! The wives of those hermits wept 
bitterly throughout the period the womb 
matured in their belly and gave birth finally 
seven sons. All babies were wept so loud as it 
echoed the entire territory of the world. 

3MRTTPT TOW 

*rsi«hHi :ii3Sii 

Subsequently god Brahma appeared there. 
He went to the babies and said- O brave 
babies! "Don’t weep so loud." 



338 


Vamana Purana 


TOT UTU 3*T ^ stolHH f^l’4|«|<l:l 

dclyl) ITHT cil<a>fMflm 6 :IR?ll 

WRi^ra ftoift ?i 

% H^UTPrHrRHTlIIT UUT: } || 

You all will be addressed as Marut and 
stroll freely in the sky. He then took them all 
to sky and ordered them to reside there. These 
babies were the foremost Marut during the 
regime of Svayambhuva Manu. 

WlfaM <j niit ^3 uren 

O Narada! I will now tell you about Marut's 
originated during the regime of Svarocisa 
Manu. Listen it patiently. Rtadhvaja was the 
son of Svarocisa. 

HTU W -HH'llU: yftHI U^l 

HUtssf Tf UHT: #TTT3T^HUto:ll?UII 

O sage! He had seven sons having fire like 
complexion. The all kings went at great Meru 
mountain for penance. 

amrasRit ?pi 

rnit f3R%^rrRTer 'W»5n^rlr ^RTr 5 T:ii ^^11 

They began worshipping Brahma with an 
intention to obtain the throne of god Indra. 
When Indra took notice of their resolution, he 
was badly frightened. 

hRRTWTnpsht W UT7H ctfcHlffcldJ 

u?pf #r f^t#n^iR\9ii 

O Narada! Skilled orator Indra called the 
chief nymph Putana and ordered- "O Putana! 
Go at Mahameru mountain." 

HH HtufuT ttu: *H&iHUdi u?ht 
w f| huut feu ?tut trafn ^iii 

H2TT fW UT Hut fafeto 

w uhht ^urynftoi ? 11 

ddNhm esrfTcTT UdlrfUW ^ HU:I 

HTBnppnf^ H TT^HlflHtll 3 o || 

The sons of Kratudhvaja are engrossed with 
penance there. O charming lady! Exercise all 


that could disturb them and create 
circumstances just contrary to drive their mind 
away from the intention they have made. 
Beautiful Putana immediately went there and 
saw them engrossed with penance. A rivulet 
with soft flow was nearby that place. 

HTUT TUTH UUTUTHT: ^ TJcT WHTT:l 

mfu -RTjj WTcSfi HJUHfurf uhthhKii 3 ?ll 

All those siblings came there to take a bath 
in morning. That beautiful nymph too 
descended in that rivulet at the same time for 
bath. 

TUT: THTHi HH^ffut UUl 
HUT rT UltUcJwph HHTUf ^II 

7T%Uf UTg UT sUFM UH T V If Vl HHHWTI 
Tfsfu fuwdmil ^fu tfhthu^u;ii^^ii 

0 sage! When those princes saw her 
bathing there, they were highly excited and 
ejaculated in the river. The semen so 
discharge was sipped by Sankhin!, the wife of 
a crocodile Mahasarikha. Thus, their penance 
was breached and they returned back 
desperately to their father's kingdom. 

m *nwm WM uraiHSH 

HHT Hffn& HHrt ^TT UTff 7T|^fUTjffll ?XII 

HU^JHT U^M^rTZra^U urfuuh 

^ Hi ^gT usiyi^l' wto ^mi 

fHHHUTURT HHT ^HSHHTUHf ^1 

HWsto U^THTRI UTfHHT HFTUlflUT:II II 

That nymph also returned to Indra and 
reported the event. Subsequently, a fisherman 
after several ‘year once caught in net that 
SankhinI, crocodile. When he saw it was 
crocodile instead of fish, he left her at the 
bank and went to Kratudhvaja. He reported 
the matter there before those princes. Those 
expert Yogi immediately went to her 
(crocodile’s wife). 

to Tcrto ^ UTHPUi UUrTHHI 
HU: HTtofto TTT W^ f^RII 3^11 




Chapter 72 


339 


They brought her to the palace and released 
in a vast reservoir there. That crocodile gave 
birth to seven sons subsequently. 

PTI 

wit 

The crocodile was dead immediately after 
delivery and the parentless babies began to 
live in the water. 

PRnfPRt t hh^<«n«JfFllf^dm^:l 

PT pc^fppteni} Mtirtl RTR ^dchi: 

They started weeping loudly for milk. 
Brahma appeared their for their assistance and 
consoled them by saying- ”0 sons! Don’t 
weep. You all shall be addressed as Marut. 

PP pPT pfarara 

^Pjetraiyirpw p4wi^ ^ppi^Trfpii'*on 

Pi4m p p^ppf trap PPM 

RPRIRSr TO1 PP: PPTrtpfosRftll^ll 

“You will stroll on the shoulder of the air.” 
With these words, Brahma took all those gods 
with him, set them at the air route and 
returned to his abode. Thus, Maruts were 
originated during the regime of Svarocisa 
Manu. 

3PF P^pf if P Praftijra dhlSHI 

^prpppptp p ppTptf?nraiiiPTMi'«?ii 
PfPlfqfp f^TsPIPt prppWpm 
PTP gpt TJUT P gt vrthfdkMI-PlfM<*l5trarfll'>{^ll 

O austere! Listen to about Maruts during 
Manvantara (uttama). In the dynasty of 
uttama, there was a renowned king 
Vapusmana having complexion as bright as 
the sun. He was Nisadhadhipa. He had a 
religious and meritorious son called 
Jyotismana. 

P tpiraf PTOlTt ppf P-plfaiMlMjl 

pra wft p ^rnfl ^pw»4^di pptii^^ii 

ppgjrurppra ppp Rffprfram 

pt rap ■yPT^iixqii 


He began to exercise penance on the bank 
of MandakinI as he was desirous of getting a 
son. His wife, Kalyani, the daughter of Jupiter 
(preceptor to gods) began to assist him during 
that penance. She herself used to collect fruits, 
flowers, water, fuel and kusa grass. 

PPTR RPPP?Tf pipp; PTfdfpP3RT{| 

T# ^MMIUII PT taqfpyddllU^II 

That lotus-eyed beautiful woman used to 
greet all guests at the cottage there. Owing to 
such hard living during penance, her body 
became thin and lean and the veins appeared 
on the skin. 

PPTPPiT PPT<§j^f qgi PHfpfp4^l 

Pt ptST PTPPPf#! ^{jfTSP PPPT f^TTRII^n 

RRSfRTRPt PPPPI^P PI 

PT5i#prarafp arrairat ^ PPif^Pnucn 

The seven hermits (Saptarsis) once met that 
beautiful and bright lady living in a forest. 
They saw that her body became thin and lean. 
During their stay there, they asked that why 
were they observing such strict penance. She 
replied- "Both of us are desirous of a son." 

PPR^PTPTPPTTPTPT: PR wfa:l 
pPSct PRPT: PR pfctqfp R PyiPMI^II 
qydVjuiRydil Rj?pfu|i RPIpPM 
^ctycRdi pnjpf p4 RP Rl4p:imo|| 

O Brahmin! They blessed her by saying- 
"Now return to your kingdom. You will 
definitely give birth to seven sons by virtue of 
our blessing. With these words, all those 
hermits had taken departure from there." 

P prfh PpfPTmp^PPTPf RPT fpPRt 

ppt pt#t pt ppt p%pf firanm^ii 
3ram p 4 pra^ ppnfpfpRpRT^i 
jjftuiRqy praki qtjitTPf RpfimMm^n 

Following the suggestion of Saptarsis, that 
king returned to his palace with wife from 
forest. After a lapse of several years, that 
queen conceived and just then the king was 
dead. 



340 


VSmana Purana 


ftcIlftdT rT^T5tTT^4 M^t srftfBflUII 


The chaste lady was passionate to sit on 
pyre with her husband but the ministers tried 
to console her. She did not still put ear to their 
suggestions and became stubborn to die with 
husband. 


She put the corpse of her husband on pyre 
and then sat on the same with it. 0 sage! 
When the pyre was blazing in flames, a 
muscle from body from the middle portion of 
pyre fell in the water. 

warai ps?TfrH 'fifttxhi wrorom 


The muscle divided in seven pieces when 
immersed into cold water. Those seven pieces 
became Maruts during regime of Uttama 
Manu. 

tTHf PTrl^rUchfHfyyim^ll 

O hermit! You are found of singing, 
dancing and the lover of strife. I will describe 
about very first the Maruts bom on first 
Manvantara. 


’ rtimuq *Rt: pft 

ipiraf Tcnw #rt tranm^ii 

The son of Tamasa Manu was famously 
called Rtadhvaja. He offered his flesh and 
blood of his body in order to obtain a son. 

STSftft 7fR37?TT2J 

xj TF5TT fcrr4f 

We all have heard that the king desirous of 
son had offered his bones, furs, hair, nerves, 
marrow, liver and semen in fire. 

RT RT 3^:11 II 

Who semen was throw on seven fires, a 
voice was heard restricting for doing that act 


with- "don't throw, don't throw" and that king 
was dead suddenly. 

O sage! Seven brilliant babies then 
appeared from those seven type fires and 
began weeping there. 

wm RraT^tfer TTOT: $ *11 

God Padmayoni came there and prohibited 
them from so weeping. He made those seven 
babies Marut gods. 

h tctrpt rwt srsrwrcf w: i 
ms rrotsRii $ ? n 

O Brahmin! Those seven babies became the 
god Marut during the period of Tamasa 
Manvantara. O great resolute! The Mamts 
bom during Raivata Manvantara had the 
following account of their life. 

fpjfavn-qd: tarot q d^l^r^d: fevTII^H 

Ripujit was a popular king in the dynasty of 
Raivata. He was a victorious king and had 
strong control on senses but issuless. 

v mnm mw 

3T^HT ch^4{ rfT 3PJ1T eft'll ^^11 

He worshipped god Bhaskara through strict 
penance and got a daughter Surati under that 
god’s grace. He took her to his palace, 

cPRT TT ftcfi ’g?T:l 

O Brahmin! The father of that girl was dead 
when she was unmarried. She too became 
ready under severe influence of grief to 
commit suicide. 

m ttfrtt: i 

H^IUrPrt>^Tjl4<t Ret rTTTrsrrr: || ^ ^ II 

Seven mind-bom 1 rsis forbaded her from 
doing that as all of them were fell in love with 
her. 


1. Manasa. 



Chapter 72 


341 


3TOR*RTt TO^ l fr f^T ?l 
rimv ^ra i gt ra^rfgrn mfedud«m i5mi 

That spinster however, could not endure the 
grief, she burnt fire and seated on that pyre, 
the hermits fell in love with her saw her so 
burning. 

m ctTfct: i 

jrirni^Rnnfir wjtrrt 31^:11 ^<hi 

They expressed grief by saying- "it is a 
matter of regret" and then walked from there 
away. Seven sons then bom from that pyre. 

% ri TJffl fcHr*jdi I 

ftdufasn m^ikm^" 

They began weeping due to lack of mother. 
God Brahma consoled them any how and then 
designated on the position of Maruts. 

snm wtstft <twti 

fRt: 11^9oil 

O great resolute! Those seven babies were 
later-on called Maruts during Raivata 
Manvantara. I will now describe the Maruts 
who bom during the regime of Caksusa Manu. 
Please, listen to carefully. 

tsUldWMW) 

tamnTOrT -^rScnHlrT UlrTU:II^ ^11 

There was an ascetic called Manki. He was 
truthful and sacrosanct. He had observed strict 
penance in Saptasarasvata Tlrtha. 

<TPt jjfalt ^T: Wfl 

w $mi ilium ^iftRru^^n 

The gods sent a nymph called "vapu" in 
order to impede his penance. That nymph 
descended down at the bank of river and 
enchanted to her beauty, he was excited. 

cfiTfrFT w^rnr^ct ^fi 

at ^ icgy u pi jtsi ct^ii^ii 

He was ejaculated when taking bath in 
Saptasarasvata. The sage Mankanak cursed 
that stupid "vapu" too. 


HffiJTSfa HIMWI'PI 4>HHJ 

O stupid nymph! Go on your way 
immediately. You will receive very hard for 
so impeding in my penance. The horse in 
yajna sansada shall destroy you under hoofs. 

net TiWT wnsra^i 

troAl: TfH ^ 'R^ts'rra^livsmi 

That great hermit after inflicting curse, 
returned back to his cottage subsequently, the 
seven Sarasvatfs gave birth to seven Maruts. 

ui 

'STTcTT TJjpfl 

UT Uifl fq- 

RjtIT, chilli 

0 hermit! I have now completely described 
the episode on the origin of Maruts present in 
the space during ancient period. This account 
of their origin results in the decay of evils and 
great introduction of religion (noble deed) 
with the man merely by withering to it. 



Chapter 72 


341 


Chapter 73 

Appearance of Vamana and the slaughter of 
Kalanemi 


fjWt TRT cbfrffii^I 

H<w<;iru ^11 

Pulastya said- O Kalipriya! Bali the demon 
was therefore, made king. Prahlada was his 
minister and Sukra was the priest (Purohita). 

■Hfl'MMI WTT: 

When Maya and all other demons knew 
about incoronation of Bali, the son of 
Virocana, they came to see him there. 


342 


Vamana Purana 


dHHIdTfy(b$c| Mvjifqoctl 

mss smw wi^ii 

Bali honoured his kith and kins came there 
and asked- "What is good for me?" 

rPJf: ^ T^T ^M^TI 

*1% ^TRBt Titf d<*Hl4i flKT TSTTII'TII 

All of them suggested- "O suppressor of 
gods! Listen to all good for you coupled with 
good for your interests." 

3TT#* T He FTr ^ :! 

The most chivalrous Hiranyakasipu was 
your grandfather. He during his life-span had 
subjugated the three worlds and ruled there. 

rTOHIcU fewr: 

wiqt ft otr^n^: n 5 u 

The greatest god Visnu appeared in 
disguise of lion and pierced his heart in the 
presence of all respected demons. 

m TFWFSfch'W T?TTR:I 
twf ^rerfur favjfcrcm va 11 

O great warrior! The trident holder Sankara 
had took over the kingdom of mighty 
Andhaka for those gods. 

TOT TO ^TTST; >ishui Mtfctrl: i 

<Jr3psft frojTT M^p^TOll 6 II 

Similarly, Indra had killed your brother 
Jambha and Visnu had killed Kujambha like 
an animal before you. 

?iwj: trrat WT Tcf l^?fa:l 

RhWtTcI fMT f%T: TRI-mfir Til s» II 

Mahendra had killed Sambhu, Paka and 
your own brother Sudars'ana. Your father 
Virocana was also killed. 

W^FfiT THT: I 
35TFT 1TOTO1 tt? ^cf%I^:ll || 

O Brahmin! When the demon heard of his 
family massacre through Sakra (Indra), he 


issued instructions to all demons to be ready 
for war. 


TT^TRr TTfafasjTTOTRT: I 

A certain number of demons were on 
chariots, some on elephants, some on horses 
and some on foot while marching past to fight 
a war against the gods. 

Trtstf Ttfr *hhi«i1 i 

-q^ ^ sdH c&RFtftsr pr: II w II 

'TIMMI^McTOT YTTTT: TrfydfcPLI 

trarfr ^ dKcbKsJl W5?:ii ^ii 


The fierce and mighty commander-in-chief 
Maya had gone to the fore portion of the 
army. Bali was at the middle of the army, 
Kalanemi at the back, the popular valorous 
Salva was that left and the dreadful Taraka 
was at the right collateral of that army. 

THdRT Useful SlTdR4<flfa xtl 

0 Kalipriya (Narada)! Thousands, millions 
and billions of demons departed to battle 
against the gods. 


T ?PTi: ^ThfT: fTFji 
Tc||-c| ^TpT ^reiitrll-f ^TT^ «<Hd^i^fll^ll 


God Indra when heard of the preparation 
made on part of demons, said to the gods- all 
of us should march past for fighting against 
those demons. 


^TcPTTtTT crept Tnrrrs «frfti 

STWf TTtfl cT fclcI l fcHH Il 35 II 

With these words, mighty god Indra rode 
on the chariot controlled by Matali. 

WTO ^TOFTOT:l 

When Indra rode on chariot, all gods rode 
on their respective chariots and began doing 
march past for the battle. 

3pf^n crttT ^r: wit m\ 




Chapter 73 


343 


fensrcT 

ftngr ^rtorttsj wtt: i 

Wi^ W^ll ^ II 

Aditya, Vasu, Rudra, Sadhya, Visvedeva, 
Asvinlkumara, Vidyadhara, Guhyaka, Yaksa, 
Raksasa, Pannaga, 1 Rajarsi, 2 Siddha and 
several types of Bhutas 3 were joined with 
them. Some were on elephants, some others 
on chariots and a few among them rode on the 
horses. 

faUHlft rr ^SnftT T^ISIlfo TRcfl 

fern mi 

O Narada! Some gods went there riding on 
the white aircrafts driven by the birds. 

Iidfwsw) WW:l 

dfcifauuj : airw w^fti^ii ? 

In the meantime, there came Garuda, god 
Vi?nu rode on his back and went to fight 
against the demons. 

rfWRT 

cjcF? mnW-fd: ^ fTT^imil 

The thousand eyed Indra bowed his head 
including all gods with him in honour of the 
three-world ruler god Visnu. 

?RTlS^ d,|R&idl ^TEfT:l 

Then Kartikeya took the front, god Visnu 
with his mace took the rear and thousand eyed 
Indra covered the middle portion of that army. 

cfpt 'jfi 

cFftll 

O sage! Jayanta covered the left collateral 
and mighty Varuna covered the right collateral 
portion of the army. 

cfrTtSTRTUTt Tp^TT wfeft 


1. The serpent god. 

2. Royal hermit. 

3. Imps and goblins. 


dK re Wlad<) : '^PTjjT 

W^TT^lfTSFi TT#II ? ^ II 

Subsequently, the illustrious army of gods 
under lead of Skanda, Visnu, Varuna and sun 
equipped with a number of arms and weapons 
approached to the army of enemy on the 
mountain. 

ddmfcd^ ^t mtfy i rl l drl l 

3TRTt ^eTrcjil TUT;IR^II 

A fierce battle of gods and demons was 
fought at the attractive, plain valley of hillock 
at Udayacala where there were no trees and 
birds. 

Vet dWgfwdbll 

O sage! As the battle between monkeys and 
elephants took place during earlier period, the 
same fierce battle was fought amid both 
armies. 

Twfrr TsfcgcT: %?rlr tut u^ i 

IT^r^Er: ^fWRTII?<ill 

O divine ascetic! The tawny battle-dust 
raised by the chariot wheels ascended to the 
sky and appeared like red cloud in the 
evening. 

dctltfl^ggeT V mp? foaRI 

tclPlvi TTog: fefe fcpytftr TT^?T: II ^ ^ II 

It was difficult to notice that who was 
killing to whom in that fierce battle. "Kill", 
"hurt" like words from the mouth of soldiers 
were only coming out there. 

ddt fewrf ^rilHI ^3#: tt?l 

^TTtTt ^HUidKI-dl II ^ o || 

On account of dreadful killing made by 
gods and demons, the streams of blood started 
flowing which pressed the dust so flown to 
sky. 

T5fftr 

TtftclT: TPT 4fadlll 3 ^11 




344 


Vamana Purana 


When dust was so pressed, the gods under 
lead of Kartikeya, attacked on the army of 
demons. 

PM^ruusr mnjkii: y$rRui:ii^ii 

The gods defended by Kartikeya killed the 
demons and the demons defended by Maya 
attacked fiercely on the gods. 



TTT^II ^ 3 II 

O Narada! Then the mighty gods including 
Skanda were defeated by demons in war 
because they had no nectar to sip. 

VII^HWKI rfcr^cRT:ll ^^11 

When the rider of Garuda, the enemy killer 
god Visnu saw the gods defeated, he gave a 
bend to his Sarnga bow and began shooting 
arrows like rain. 

% fabujHi 

^ 5 : eEivdfir wf^ii ? ^ 11 

The demons so being killed by the iron 
head arrows shot from Visnu resorted to the 
mighty demon Kalanemi. 

%«r: ^ rt 

O Brahmin! He assured the demons not 
being worry, he started forwarding as a 
disease towards the undefeated Madhava. 

4 gfriT ^r?rf?r ^ ^ tArthi 
cr ciwr Rrc# 3 vs 11 

That mighty Kalanemi began to grip Yaksa 
or Kinnara in his hand and put in mouth just 
then. 

f^rl: irgm 

H < 1 ^ pp H H ui Rd 4 tTtRTT^ 


That demon lord inspite of having no 
weapons started inflicting nails, kicks and 
slaps on gods’ army including Indra, Surya, 
moon etc. fiercely with strong support from 
the demons. He began to give blows upside 
sky and down on earth by using discus like 
fire blazed. Every direction was covered by 
such discus. His complexion at that time was 
looked analogous to the fire blazed for 
destruction of whole universe at the time of 
devastation. 


^gr cg£mh Rgqftct fc H 
Rt^TT: 

cfelT gRqurMuUf&i rf T^i lH 

When gods, Gandharvas, Siddhas, Sadhyas, 
Asvinlkumaras etc. saw forwarding that 
mighty enemy, they frightened and began to 
flee here and there. The demons were 
exhilarated when they saw the gods fleeing. 
They were specially energised and jumped 
towards Visnu, the god adored by all gods 
with attractive crown he had and blew attacks 
on him with special arms and weapons. 

rnft?si %*TFT 



eh)MI<RTh<jf§: 


When god Visnu saw such aggressive 
efforts on part of demons i.e. Maya, Bali and 
Kalanemi, he became furious and his eyes 
reddened. He made the chariots, elephants and 
horses stand still merely by a gaze at them. As 
the clouds cover the sky, he then covered the 
entire hillock with special arrows called 
Naraca having attractive wings attached. 


folluVwaUHl 

JTTT»f cfilrl^fq 


Bali and Maya etc. demons afraid of such 
severe attack by god Visnu as the crescent 


Chapter 73 


345 


shaped Naraca arrows shot by him had 
covered them all. They sent very first to cope 
with Visnu, the mightiest hundred-faced 
demon-chief Kesava to Lokanatha. 1 

fonj: srai? EJ$F gRi 

tnft? 

tiHw i a t w ilyw4i 


?nra:ir*?ii 


When Visnu saw Kalanemi analogous to 
the mountain ridge with one hundred heads 
and mace in his hand, he put the bow at rest 
and picked up immediately the discus. The 
demons gazed at Visnu laughed longer with a 
voice of thundering cloud and then addressed 
to Hari, the destroyer of demon like trees. 


TT 


Q<U4HiHRicK: fvTptprcfrr: ^ 

^Trfrr tro sfirnHR Rmfer: wnir^n 


This is the highly indignant foe causing fear 
to the troops of demons, most furious, killer of 
Madhu, slaughterer of Hiranyaksa and pleased 
when flowers are offered. Where does this 
wicked may go now from escape of my eyes? 

t *nfrr Hwfsnsr: i 

TETT^Rf ^ych(d<l^:ll'){'<JII 

If the lotus-eyed one now meets me in duel, 
I am sure he will not go back to his own 
house. The god-fold will, with terror-stricken 
eyes, find him kissing the dust, his limbs 
smashed and slackened by my fists. 

TTfSctf ^ 

TT TgjfTTTraffg:i 

*l?t TsI^mR 'JlMcblitl 


With these words, Kalanemi giving a thrill 
to his both lips under sheer influence of anger, 
threw his mace on Garuda as Indra throws 
thunderbolt on the mountain. 

a mmtbdT TKPftffT fgroj- 

yftt ^ dHddi^ThiHi 

Hr#? ^ftTPT 
trrst ucS^dci <e4ii'*?ii 

God Visnu destroyed that dreadful mace 
thrown by that demon the same way as the 
pre-executed deeds destroy the ambitions of 
an unlucky man. 

R$tcu 

dftf TniHr#? #n?i 

?5T^fiT:ll'«'3ll 

Visnu approached to that demon after he 
cut-off mace and immediately cut-off his 
study arms. Kalanemi without arms looked as 
next burnt mountain. 

TTdtS'W TO: chlm^f?RSJ%UT 

PmidiUMHt W TlWBvT WIU4II 

Madhava then beheaded him by a sharp 
blow of discus and it fell down on the earth 
like Talaphala. 

cWT fddlgfdHro MUgdIHI W c^| 

tTOTT M^RdldiLUt: gTJRT: SqT#W:ir*<?ll 

The trunk of Kalanemi without arms and 
head appeared as Mundatala in the forest yet it 
remain stood there. 

t TsFTTtPTT 

P-undumm Tfr y<uini^i 

0 sage! As Mahendra had cut-off the arms 
and beheaded Bala through his attack by 
thunderbolt, Garuda the same way pushed on 
ground that trunk of Kalanemi by hitting 
through his chest. 


1. Lord of the world. 



346 


Vamana Purapa 





fdyTfcVlteUHcbr)4dte)l: 

dluiy^S-^T: II ^ ^ll 

When that commander-in-chief of demons 
was killed, all demons except Banasura ran 
away from there throwing their arms, shields 
and garments there as the gods had badly 
beaten them. 


346 


Vamana Purana 


Chapter 74 

The fight of Asuras-Bali, Maya and other 
with the gods and the victory of demons 

ddl ^lu| ^H3T: J^:l 

ftftn ^4dHi w^n 

Pulastya said- "The demons again picked 
up their weapons and came back to the battle¬ 
field when Banasura began to fight again. 

HlglM^ fcH l d^< l:IRII 

When the most valorous Visnu saw that 
mighty son of Bali is forwarding, he called all 
gods and said- "Do carry fighting fearlessly." 

feMjjms gf umfcgi ^oit: i 

yijsjc'M: fonj WRT^fNrTII ? II 

The gods Indra etc. ordered by Visnu began 
fighting while god Visnu himself disappeared. 

tms 31 

fTrCTRRn^ ^sRcrcpn «tvTimi 

When Sukra saw Madhava's absence, he 
said to Bali- "O Bali! Govinda has abandoned 
the gods. Now, proceed and be conqueror." 





The valorous Banasura exhilarated on 
encouragement given by Sukra. He took mace 
and rushed towards the army of gods. 


cmt dip^ui TjfT NSWIRWI 

Pmmh «s?W?1:ii^ii 

Banasura took weapons on his thousand 
arms, raided on the army of gods and killed 
several thousand gods. 

nuumtyiu frsr 

iiteidwift «tciciTi;^w w ch^RhIhihsii 

O sage! The mighty Maya also began 
fighting against the gods by representing him 
in varied complexions through the illusion. 

tnfcq^r tppjctf 7i^rcrr:i 

fdHI«t f^R: cil 

The demons Vidyujjhva, Paribhadra, 
Vrsaparva, Sateksana, Vipaka and Viksara 
also made severe attack on the army of gods. 

rt ?^IMWI Rfa^l: 7I^gftW:l 

^ mt$ ^ wr# fe^mra^ii n 

On account of sudden absence made by god 
Visnu, Indra etc. gods got severe blows on 
their body and most of them were set aside 
from the war. 

HPf WTFf ^BiuiMfaqp r i g <Rl*fl :i 

All demons intended to conquer the three- 
worlds including Bali and Bana rushed 
towards fleeing gods. 

WKPTHT *RH<JTT:I 

9l^Hl*yMHIdl:ll Wl 

Indra and other badly beaten gods were 
frightened, they left behind the heaven and 
went to the abode of Brahma. 

trp9i ^frar«i h 

W J Wl-d>l dfed^'d: ^tg;raTprRra:ll^ll 

Thus, on departure of Indra etc. gods to the 
abode of Brahma, Bali became the king of 
heaven with his sons, siblings and kith and 
kins. 

gwrs^RT: Rmt ilggUl frTO?R:ll^ll 


Chapter 74 


347 


O Brahmin! Bali became Indra and Bana 
became Yama. Similarly, Maya became 
Vanina and devil-head, moon and Prahlada 
became fire there. 



The devil-tail (Ketu) got the seat of sun god 
and Sukra substituted for Jupiter (Brhaspati). 
Similarly, the demons took over all 
designations of other several gods. 

wrw STUTRT I 

WT ^STWJ#T:ll ^11 

In the beginning of fifth Kali era and at 
later part of Dvapara, a fierce battle took place 
between the gods and demons. Bali became 
Indra that time. 


WfTRT: WT cTWI 

wit gfe.-ii 

The seven nether and three worlds known 
as Blnih, Bhuvah, Svah were under his ruling. 
Thus, Bali had become a king of ten worlds. 


Bali began to live in heaven with all 
luxuries for his enjoyments there. Visvavasu 
etc. Gandharvas started serving him. 

IdtHlfimamuyi ^wnrami 
ci i <^ ggmrfir 

O divine hermit! The nymphs Tilottama etc. 
always used to keep him happy through their 
expert dance and Yaksa as also Vidyadhara 
etc. used to play on musical instruments. 

WTR TRW iPfl? WftcTTTR^I *<? II 

O Brahmin! The demon king Bali 
remembered his grandfather Prahlada while 
his days were passing in such comforts. 

ririjdl trjoit MgNHlctrtl5'§T:l 

WWWranrpqrR: WWRR WrfawWTIRoii 


Prahlada, the great devotee to god Visnu 
ascended to the immortal heaven on the call 
from his grandson. 

cRFTcT WTI$g WWW ftWRR «rfR:l 

gwT rrn J ii ft ftn ? *n 

Bali left his seat, stood-up immediately and 
honoured him with folded hands. When he 
saw grandfather has come. 

wn.- gft gfani 

WJWTW ufriWHr ferl^T WTRRII ? V|| 

Prahlada quickly gave support of his hands 
to so bowed on feet Bali, made him to stand, 
gave a tight embrace and then seated 
comfortably. 

it gfa: m? ‘tflW’Rr WSTWcflcgTT WTTI 

ftfWTT: WtlW *T lit efr&lRRWTII ^ ^ II 

Bali said to him- O grandfather! I have 
given a defeat to all gods and seized the 
kingdom of Indra under your kind grace. 

itfe rffiT 

MwriTW -pt W Rfa fW p:fwtn;>'tf|| 


O father! Please, enjoy the ruling of this 
three-worlds so seized from the gods by virtue 
of giving them defeat and I would like to 
register my presence as your orderly. 


itrcrt mjwpt: vmt wit wf wnfi 

IRHII 

O father! I will become a noble man by 
such service to you and by taking the residual 
food from you. 

^ W WWit TRj WTI 

R W&TT WWT fwrtll ^ ^ II 

O great saint! O sovereign! The patience is 
learnt at the feet of preceptor and it is decayed 
while ruling a state (viz. service provides with 
the virtue of tolerance but ruling makes the 
man disobedient and rude). 

fRWfR ctfRTT W<Rt fWT %TtrR:l 

SfRt JtT? OT wtWTOltfWER^II ’RVan 




348 


V£mana Purana 


O great Dvija! Prahlada replied favouring 
Dharma, Artha and Kama when he heard the 
request of his grandson. 

tRTT fvcf 3TT 

5T?ITfWW: 

cfrT 3rfqftRfraT55^f5IT: 

fwt cRt wfo 4lJ«W£M>:IR£ll 

I have enjoyed the pleasure of ruling earlier 
without any hurdles. I have administered the 
earth and worshipped the friends. I already 
have made donations to the extent of my 
satisfaction and reproduced the sons. 
However, I am an ascetic this time. 

-Kp? ^OTT <cj W ^TOt TcT:ll * % II 

O son! I have accepted all that you give and 
now I have returned it to you. Always 
maintain your obeisance for the preceptors as 
it is seen in you this time. 

yn#r Iffg r tA wrafo re4y i q < l ii 3 o n 

0 Brahmin! With this reply, Prahlada took 
Bali with his right hand and enthroned him on 
the seat of Indra. 

qfufeg l T ftfo re q ' 4tRq^ 

ftijitA ■gg^Tragifr<3ii?^ii 

That demon king Bali looked like Indra 
himself when he took seat on that great throne 
of Indra which was studded with all gems. 

^r:i 

ttfR W cftPt ifcPTOlW fhTTIl3^11 

Having seated on that throne, he said to 
Prahlada in serious voice, with folded hand 
and in polite tone. 

rjTfr g^czr leffcq qf^reri 

Wfll 3 3II 

O father! Kindly, tell me the duties as a 
king to three-worlds which could cover all 
aspects relating to Dharma, Artha, Kama and 
Moksa. 


ri&tcWmtchM xt 

qipK II 3*11 

Simultaneously, Sukra also said- "O great 
warrior! Give answer to what you think 
outright." 

«(lWdl5^T: I 

W tffRT dlcRtqfnT^II3 Ml 

Prahlada, the devotee of Visnu suggested 
the aspects covering all the aspects of Dharma 
and Artha when he heard the requests from 
Bali and Sukra simultaneously. 


t^rawi ^fppi xti 

3tfgrn^r mfet xr q^ii 3511 

xt qqi 

TR? xT gSflwRtfsnxRII^II 

O son! Capable of giving birth to good 
future, benevolent to the world, earning of 
wealth permissible in religion, consumption of 
things not disturbing any creature and an act 
appreciated in this material world and that 
metaphysical world is worth of executing. 
Hence, execute only such acts. 

*RTET WTO W chi [d^Ttct | 

w qrawil qBiwn 3 c n 

O wise king! Do such a act that may 
deserve appreciation, bring in fame for you 
and not least infamy. 

fire wmrei:i 

■qls'wics foarafR n 3 ^ it 
frraf otrt^ *ft: wt xrrefaf?: ^ct:i 
Tii^uil fast: differ ^tot ^iuoii 

The noble people intend to acquire specific 
wealth which can give shelter to noble but 
suffering man, poor friend, old aged scholar, 
meritorious Brahmin and the brilliant fame 
may thus come to their home. 

«j>ciUdiill:l 

•m 

mi qyrttfi srfsRTsfa Rt^n^ii 



Chapter 75 


349 


Hence, O son! O good thinker and doer! 
Engage yourself in acts which may give 
shelter to the people bom in above noble 
families and which may bring in popularity 
for you. 



The great kings receive prosperity when the 
state ruled by them is duly filled by Brahmins, 
K§atriyas, the land duly cultivated by Vaisyas 
and due services are given by Sudras. 

37212, 

Tnfsrat^f af far ? iq^ i 

3272;7nf%:ii'K3ii 

Hence, the great Brahmins duly known to 
scriptures should arrange yajna for the kings. 
Only learned Dvijas should do divine yajna. 
The smoke ascending from the fire of yajna 
ensures peace for the king. 

721:1 

7RJ f3HT: 327 fill's*II 

O Bali! The Brahmms engrossed with the 
yajna executed according to the procedure 
prescribed by study on Vedas and teaching be 
honoured by receipt of your orders. 

27377: 

Sjrf^TT: 777J c^-j. 

0 king of demonsTake care that the 

-.V 

Ksatriyas should do perseverance and yajna, 
be generous, expert in arms and weapons as 
also keep the subject at charms. 

• tpt it Fraw ^i3T7: ffoanfrur:! 

The Vais'yas under your mling should 
perform yajna and study, they should be 
generous, agriculturist, businessmen and 
should do animal husbandry. 


772T yyU'JI 73T:I 

7J27: ncd^tichiRui: 772711'tf^ll 

O demon king! The Sudras should do 
service to Brahmins, Ksatriyas and Vais'yas 
and should always observe the discipline 
imposed by you. 

327 37Jlf: TcPspftsTT *THrf^r 

73lt *7%$ ^722: II * ill 

O Ditijesvara! When the people of all 
vamas observe their respective religions, the 
religion is definitely increased and the king 
obtains accession to on proper enhancement 
of the religion. 

37375otf: 73HPfrs777<337 eRltf: 7727 ®F7l 

22^ ?Tf72€2rllU^ll 

Hence, O Bali! Always maintain the vamas 
in their respective religion/acts. You will 
receive progress when their religion will get 
good progress. 

fttj efe7: $7737*73!^# 

dfH Hgirni 77 7T23 33JT72J 

227 321273377 2^ 

^2 2f27: 371? o|| 

Prahlada! The great man became silent with 
these words to Bali, O hermit! Bali then 
replied- "I shall act on the order so passed by 
you." 

2§:TTHfd'd47sszn2: uvdTSII 



Chapter 75 


349 


Chapter 75 

Description of wealth of Bali 

sciret- 

jtfir feri 

SdleBi WIfTO ctfasfaffea: fT2TII ^11 

Pulastya said- O Dvija! Bali began ruling 
on three-worlds by observing the religion 
perpetually when the gods went to the abode 
of Brahma. 




350 


Vamana Purana 


?n%t ; 3F^gT fst wi 

Wiw ^rcnr ^ wmww (H^uir^n 9 ii 

When Kali era saw that al\. people under the 
rule of Bali are busy with their respective 
duties as per religion prescribed for them, he 
went to the shelter of Brahma with a request 
to bring back the situations in which he could 
sustain. 


W IT TTMpWHJ 

FRTW ifrrFSRT ^ 3 II 

He saw Brahma there in company of Indra 
etc. gods when he reached. They were 
illuminating his abode with the mixed 
radiance. 


trfuTUc? fliTTpzr 

wricff cri^RT ^TTfymt -S'cKRTOimi 


Kali bowed before Brahma and said- O 
great god! Bali has destroyed my nature 
completely. 

t jn? f?i 

T? % TOl Iri mi 

The Yogi 1 god Brahma said to Kali- "Not 
only yours but the. nature of entire world has 
been abducted by that mightiest Bali. 

Wi *T '•HRRicTHI 

■rnwtsfq % wi % n ^ n 


O Kali! Look at Varuna and Indra including 
Marut. Bhaskara even has lost of his radiance 
before the radiance of Bali. 

n nw term srfd&aisfrn gpfar: i 
f^mr ^?i?Rn^ra^iit9ii 

Visnu with his one thousand heads and one 
thousand feet can only restrict his activities as 
nobody other than him is so capable. 

^f6r t* rTSTT TTHT ^TtSHRT:! 

srfH: C II 

That imperishable god shall abduct the 
land, heaven, state, wealth and fame received 
by Bali through his noble deeds. 


PHI 

Sftl^gT IT ■>HT:ll , ?ll 

When Brahma told him to Kali, he stared at 
Indra etc. gods and found them all faded. He 
then went into the forest called Vibhitaka. 

fifi 3rra<fr crt chdnfyiitt 'jPi^aii 

O Narada! Krtayuga spread throughout 
three-worlds when Kali is vanished and 
Catuspada religion was spread in four varnas. 

TTUTS%HT JTMtT yiwfq%|fqH£: I 

crm ^Ft hwM wii nn 

PcTlfq tlfelM fwrfq %| 

^IrHI stcWl^ fciwiliF*! % cbd: ^jrf;ll 

The entire world got the people observing 
penance, non-violence, truthfulness, purity, 
celibacy, kindness, donation, politeness, 
service and performance of yajna. 0 Brahmin! 
Bali had converted the mighty Kali into 
Krtayuga. 

wy^iRni gulf ?TRsmfsn%r%iT: i 

tWNr^snlwi: ^ ir^jT^Tr: n ^ n 

All varnas duly settled with their respective 
religion, the Dvijas began to resort various 
asramas and the king began to observe his first 
and foremost religion of defending the subject 
properly. 

rdiuim ^psth,ii 

O Brahmin! When the three-worlds was 
observing religion, the wealth goddess of 
three-worlds came to Bali. 

HmTTfrrr fonder «#r:i 

gtrsftr tit fd wnr?mi ^n 

When Bali saw the wealth of Indra came at 
this door, he asked- "Tell me that who are you 
and have come for what purpose? 

in trt sft: n«umfcwli 

«irr *jupar nsrumiM w^ttcth wi 


1. Perfected in meditation. 



Chapter 75 


351 


Laksml adorned with the lotus garland, 
heard him and said- O Bali! I forcibly have 
come to you and please, listen to me.” 

wit renfasrnwni^ii 

God Visnu, the unique in power and discus 
as also mace in his hands has abandoned 
Indra. Hence, I have come to you. 

WiWSRI Trfi^rT^WII ^11 
TrfiTft TFTOt % TTTI 
fldIRUf tftrren^HTIRoll 

Visnu had created four spinsters among 
which, the first was having ‘Sattva’ 
prominent, white complexion, white garments, 
white garland, smeared with white sandal and 
riding on white elephant. The second was 
‘Rajasa’ prominent, red complexion, red 
garments on body, red garland, smeared with 
red sandal and riding on red colour horse. 

<TTTO TJOTMlfiSRTTI 

ilrTWTT ^ ^11 


TTT 5fP PIW! ^ 


mm^iTT w Tjpm jzcm ^T^mni 


irarsrraT: mm <tt 

The third was ‘Tamasa’ prominent, yellow 
complexion, yellow garments, yellow garland, 
yellow colour fragrance smeared and riding 
oil chariot made of gold. The fourth was three 


properties mixed, blue complexion, blue 
garments, blue flower garland, fragrance and 
riding on blue colour bull. The Sattva 
prominent, white complexion, white garment 
and seating on white elephant goddess went to 
Brahma, moon-god and the followers of 
moon. The goddess having Rajasa prominent, 
red complexion, red garment and sitting on 
red colour horse was provided to the lord of 
gods, Manu and the people analogous to them. 
The goddess having gold complexion, yellow 
garments, sitting on chariot was given to 
Prajapatis, Sukra and Vaisyas. The goddess 
having blue garments, analogous to a bee, 
sitting on a bull was given to demons, Nairtas, 
Sudras and Vidyadharas. That white 
complexion goddess is called Sarasvat! by 
Vipra etc. 

*gc*£ci £$u(i tRsT IR^TI 

TtEcnnf fit ?iMlR\9ll 

They offer psalm to her in yajna by Brahma 
etc. through psalm etc. Ksatriyas say that 
goddess having red complexion as JayasrI. 

i%n -r ^ n 


TTRT cfT m 

?oii 

O great demon! She became illustrious in 
company of Indra and Manu. Vaisya and 
Prajapatis worship that yellow garment 
goddess having golden complexion calling her 
Laksml. Sudras including demons and devils 
do offer psalm to that blue complexion 
goddess calling her Srldevi. Thus, that discus 
holding god classified those goddesses. 




FT%?T: 

fqfa: fw:i 





352 


VSmana Purana 


T3JT Wr. 

3T^SZT: R?R: TftrlT hsihI^I ftftf: fw.'l 
^rakitrfq upfat ^mfdUi sfafarriii^ii 
ar^nuftr R?gf ttjt fqfa: iw: i 

TRtHJ RfWrlHI W Rift ^flftr c^RRI 

Imperishable Nidhis are existed in their 
complexion. History, Purana, Vedas with their 
parts (Angas), Veda, Smrtis, sixty four Kalas 
and Mahapadma Nidhi are vested with the 
goddess having white complexion. Pearls, 
gold, silver, chariot, horse, elephant, 
garments, weapons, arms and Padmanidhi in 
the form of garments are vested with the 
goddess having red complexion cow, buffalo, 
donkey, camel, gold, garments, land, 
medicines and Mahanlla Nidhi in the form of 
animal are vested with the goddess having 
yellow complexion. Sahkha Nidhi in the form 
of the best among all castes embedding with 
her all other castes is existed with the goddess 
having blue complexion. O demon! Now I am 
going to describe the characteristics of 
Purusas falling under these complexions of 
Nidhis. Understand these all. 

W:l 

Rctf% ctHctMd VftHPinfarTT RTT: IIII 

O demon king! The people sheltered to 
Mahapadma observe truth and purity and 
always engaged with performing yajna, 
donation and festivals. 

ttl^tdl ^ftPTT <|HT MlkHt «l§^PJTT:l 

rtt: trarfemT: f^gmi^ii 

The man with Padma perform yajna, enjoy 
luck, egoist, honour preferring, generous to 
high level and enjoy more pleasure as 
compared to the common people. 


The person vesting Mahanlla are found 
using truth and false in mixed form, clever 
while doing transactions. They do justice, 
injustice and extravagant. 

dlRdtfil: VlWfedl: ^Hidfddl:! 

■^n^rajsn^rBT rtt: sijrisraT rhii ? <ui 
d»lyd+g«i &IT dHc( ftrjfcriirtfoii 

O Bali! The people vesting Sahkha are 
found atheist, unclean, miser, away from 
luxury, thief and liar. O demon! I have thus, 
described their complexion to you. 

3T? "ST tlPluft qm diiyIt^milMIdll 

M*tlRd <?Wcm^ jrfa*TT ^l^'HHdlll'JS?ll 

That JayasrI addressed as RaginI have now 
come to you. O demon king! I have made a 
promise duly confirmed by the gentlemen. 

wgraifir r ^ grtrit roteri 

R ^nlTrT R R RpTt ^dl^ sfc 

I always go to the bold man and seldom go 
to the impotent. Nobody in three-world is as 
mighty as you. 

teror cFrf^rr % tftfgif ^rtt §gn 

■gfit fgfRf^rnirssii 

You have won Indra by virtue of your 
valour shown in the war and thus, you have 
acquired my firm affection for you. 

3PTT RR W jftfiMfaT ^!RR Will 

(|gT ^ RTR RR? R^Rtsfa Rtfl(iraVqn*'iJII 

O demon! This is the reason I have become 
affectionate to you firmly and to the level best 
as you have supreme power and the best 
valour. 

gft RRU? Wrm'RTTI 

RTS^ RcMlB t^fU^cbfv i Ml : 

fqylqdRRRI jrfRRlRS:ir*^ II 

farf^R t 

rrr rrt rPr^ii^ii 




Chapter 76 


353 


W IS SjYrl 11 

it grer vfogntri fgsraT ^ 

^RF5rai% *rf?Pt 5ten*3>gcB)fav:i 

'5PTT ■q%: ^TT ojftfqUT 4lfd&ll flemi^ll 

sfft: ?nf^r: foniPwu 

gf^jgt m\ ■gnn:i 

HT: Traf dfaqifartt Ht^TTJRT iMRJUHJiqoll 

Hence, I myself have come to you O most 
valorous and respected warrior. O the best 
demon! As you have bom in the family of 
Hiranyakas'ipu, your dead are therefore, not 
surprising at all. O king! The three-world 
seized by enemies has now again conquered 
by you bravely and thus, has enhanced the 
fame of your great grandfather, the son of 
Diti. With these word to the demon king Bali, 
the moon complexion goddess Jayas'ri entered 
in him and began radiating him. With her 
entrance, all other goddesses like HrI, SsrI, 
Buddhi, Dhjti, Klrti, Prabha, Mati, K?ama, 
Samrddhi, Vidya, ethics, kindness, Sruti, 
Smrti, Murti, Santi, Kriya, Pu§ti, Tus(i too 
began living with ease like widows under 
shelter of Bali. 


and evil-doer. The human beings also became 
brilliant,‘religions, generous and dutiful. 


?f?T 


mntHfMnfssmt: n ami 


^TroTT d4t4i ^rdcuitjj 

^TcTT W*Mll*HilHIII q ?ll 


The great soul Bali was thus enriched with 
positive mission, self realisation, asceticism, 
performance of yajna, courteous, truthful, 
generous, defender to his own people and 
began providing subject with nice 
maintenance. 


fofe g d 

iiirti hIci-iI *T * I 

gifratssr ^RT: 

ctiTPN'fllTtil stRT: II q ^ II 

During the regime of Bali in heaven, there 
was no person suffering from hunger, poverty 



Chapter 76 


353 


Chapter 76 

Aditi obtains boon from Vjsnu 
tfrTCoST ddN- 

>o 

3 PTTC WB2R c(t: ?rahlffr:ll *11 

Pulastya said- When the empire of three- 
worlds fell under the demons, Indra, the 
husband of Sac! went to the abode of Brahma 
with all gods. 

wrot 

xt dWJHn * n 

He saw there the lotus-bom Brahma and his 
father Kasyapa in the company of a number of 
hermits. 

ftrctn wa-. wi 
9^rrui qr^ wrej ^crfopiteRFfii 3 n 

Indra in company of all gods bowed his 
head before Brahma, Kasyapa and all those 
ascetics. 

TTtal&S: ^RM fadlM^HJ 

fiRTO? fd HFHt ^RT «rf?RT tmiUll 

Indra along with gods said to the god of 
gods Pitamaha- O Pitamaha! The mighty Bali 
has seized my empire. 

?T^IT Rgra 73 PfR qRRtfl 

VI*.' 1% Mill j^d fRH.llMl 

Brahma said- O Indra! You are suffering 
from the account of pre-deeds performed by 
you. Indra asked- kindly, highlight the evils 
committed by me. 

<5V*RtSTZJT? ^?T fpi fRT <ERCTI 

fcirydiiH t^lT 'wf fuTt ^ ditell ^RI^II^II 

Kasyapa also said to Indra- “You have 
committed infanticide. You had once cut into 
several pieces the womb of Diti forcibly/’ 



354 


V&mana Purana 


f#t si? Tt f^rti 

fRR srcraprof f? ^ts^hii^ii 

Indra said to his father- “O sovereign! That 
womb was split due to the omission 
committed by mother as she had become 
defile.” 

WRrat faft# ^nETteft ft #1411 

Kas'yapa then replied- “On account of the 
fault committed by mother, that womb was 
become slave. You then hit hard by 
thunderbolt that slave too.” 

<11^11 eh^q^rT: ST? 7ra>: faunal 

fsRT?T qroRf ff? 3rrq%rt fa# mrn ^ n 

Indra said to Pitamaha when heard this- ‘ ‘O 
sovereign! Kindly tell me the procedure for 
regrettal that could efface the sin.” 

HIT TTtaTeT ^H^WTl 

1%cT HPT: fa?Nrf:ll*oll 

Brahma, Vasistha and Kasyapa told Indra 
the following procedure benevolent not only 
for him but for the entire world. 

wftrPT.i 

W JTOirer 7RUT TT #Tl fayrsilclll 

Go at shelter to Purusottama Madhav 
holding conch, discus and mace in hands. He 
will certainly do your all good. 

TTpn#sfa hr tjhttt tt ftsrni h 

TPJeJcfcffiT T#f WH5FT #ftft:ll u II 

That thousand eyed god then enquired- 
"Where is possible the progress within short 
term?” The gods said to him- "It is only 
possible at short term on the earth." 

'gTTT^frfSRT 
Mft f gij lm tt - < sy q r ft i 
#3 fini H Wi r d re ft 

%7T RT f^ g W Z T craft’ll II 


When so said by Brahma, Kasyapa, the son 
of Marlci and Vasistha, the gods’ king Indra 
descended on the earth. 

tWrtsUWbrNd: '§3^- 

Tfwr flM&rfu ^nrorti 

^^THTTRcfa pp fasj# 

Hit: 3<ldT%qdtSHT^II^II 

He began to live at the holy place located at 
the north to Kalingara mountain, south to 
Himadri, east to Kusasthala and west to 
Vasupura. 

# #fa ^c|^U| H 

3gts#fa: W<^<fi#T:l 

ill ^11 

The king Gaya had during ancient period, 
executed one hundred sacrifices of horses, 
eleven hundred sacrifices of human beings 
and one thousand Rajasuya yajna with daksina 
in abundance. 

tWT gTT 3#3R: fHjI: 

T^irat ?fa sf#g:i 

c I RdSHbUr lK T-j : 

'KtlU^Rd f?R: $3TT:ll^ll 

When Gaya had performed the yajna called 
popularly Mahamedha rare to perform by the 
gods and demons, inexpressive and sky form 
Murari had lived that holy place. He then 
became popular as Gadadhara in the form of 
sharp axe for the largest tree of evils. 

«fdVIR?lc|$1dl: 

^drdl THRR uHcllI 

■q^T 3R3T 

PPRHPT HTHTTn^ll ^V9|l 



Chapter 76 


355 


Where the great Brahmin receive the 
position of Pitamaha in spite of unknown to 
Vedas and scriptures. The man receives the 
unending fruit of Mahamedha under the grace 
of god even when he once offers worship to 
ancestors. 

SHTcfrPTfajf»>»TJ*li 


There flows the best Mahanadi, the virgin 
of divine hermit (Narada). It approaches to 
Himalaya in the form of water and decays the 
worldly evils by sipping, bathing and merely 
looking at her. 


Indra went at the excellent bank of 
Mahanadi for worship of god Vispu and 
began living these in a cottage. 


tntrrFrmt wrcr: 




Indra observed a good routine consisting of 
bath, lying on ground, living on one time good 
in begged and by worshipping Gadadhara 
god. 


WERT: 

chWiffU q fa wl qw Wfr: WPWtl WW:II ? ?ll 


He observed celibacy strictly and kept him 
free from sex and anger upto a year thereafter. 
Thus, his penance for a year was completed. 

jftilsfw *jThmt|)3f¥ W*5Rr*T.H ? ? II 

0 Narada! Gadadhara Visnu then pleased 
and said to Indra- "I am pleased on you. You 
should now go because your sins have 
absolved." 


O Indra! You shall now shortly take over 
your state. O Indra, I will do all that defend 
your interests. 

fdfagrKlstJ JRIIsAui 
foflfWT: WET 
^TW rt^Tfrt TtT- 

With these words, Gadadhara suggested 
him to take bath in the river Manohara and 
then gave fare-well. When Indra took a dip, 
the evils till then existing with him said- "Give 
us permission to leave, please." 

WTRT gfvKl-frll TTTWraT:l 

Indra said to those evils- "As you have bom 
on account of the sins committed by me, you 
shall be addressed as Pulinda. Go and live in 
the middle of Himalaya and Kalinjara, two 
great mountain. 

^-crg-cRcp igrrnj gfcRFi 

f^ i gT(PTPTt5'tRf%5<q^: | 

'^T^WfrHtS*pPTPT W5PT 

With these words to Pulindas, the purified 
Indra got honour from gods, siddhas and 
yaksas and went to the cottage of his religious 
mother. 

cgTSf^fw V® 

wpmmy 

JNIET w 

uMw^IrsHiIR'SIl 

Indra approached to Aditi with folded 
hands, bowed head, touched her lotus feet and 
then he described his penance before her. 

mm tt^pi 


ft* TIW ^T 31PW% T 
wsrr thr' wife M 



356 


Vfimana Purana 



farf-SST shelter to you. 




^FrofT ^fT 

OT^naEJ ff rT^RI 


TRtJt f^ll 3 ? II 

Pulastya said- When Aditi saw Indra seized 
of power of subjugated by Bali, sheltered to 
god sun with imposing control on mind and 


mm OT: chulM&M^ini^H 


TO ^*>^¥4 

¥TeM xf 4tgei^ 

fSTOT frTOTTTOtTORTq 





Chapter 76 


357 


She then draw a sketch of sun god with red 
sandal, worshipped by offering Karvlra flower 
(kanail flowers), lighted Dhupa and grain 
worth consumable by sun as also best food 
cooked with ghee. She observed fast, recited 
sacred psalms and sat there for long. 

fsjffrsffi $duunm 
mm Erafr r f aErem 

<Vrc|l ch>J|ch fad Ml 


(TTtSM: ^TT tratTT 


She did salute, took bath and worshipped 
on next day also and gave Brahmins kanaka, 
sesamum and ghee. Then see observed more 
hard penance. 


fwgT ^ 3 <? n 


These acts in worship made Sun graceful. 
He came out from the orbit, stood up before 
Aditi and said- 


siiurd ckpt TOHiTcfra w?r:iiYo u 

O daughter of Daksa! I am very pleased on 
the fast observed by you. You therefore, shall 
definitely receive rare things by virtue of my 
grace. 

tfht <crfwht t ^ onfall 

0 mother of gods! I will take birth from 
your belly, bring back the throne for your sons 
and kill all demons. 


staro wm gqr: fr:ii*?n 

Hearing those words of Vasudeva, O 
Brahman! Aditi with shivering body 
frequently said to Jagatyoni Vi§nu- 

gsi gtf Tipfir 

You hold this entire world consisting of 
movable and immovable. Then tell me that 
how my belly will hold you as baby? 


UH'loUu: fdcjqPt 

O god! You hold this three-world. Your 
armpit holds seven seas including all 
mountains. Who then dare to hold you? 

■tfWram ?!%: WcfTnfefl 

W q im SRT^TII II 

Hence, O Janardana! Do such thing which 
one side restore the empire of gods and no 
bigger trouble caused to me on the other. 

fauijWM- 

dspftt twfemfit 3T? d^llX^II 

Visnu said- O lucky lady! It is true that the 
gods and demons cannot hold me. I will still 
take birth from your womb. 

3TTrTR "gcRI^ vVl'MIaJ UchVdMIHJ 

tnrfwrfq in 

O goddess! I will hold myself, the 
bhuvanas, the mountains and Kas'yapa 
including you yourself through an exercise of 
Yoga. 0 mother! You need not worry at all. 

cra^S? t ^Tl 

fa fast Ul %UT: ^tlf^l^U'MVI^TH.11^ C II 

O daughter of Daksa! the demons shall 
cross their splendour when I will establish as 
foetus in your belly. 

f^cPJeRgj 

ctcsej ^sRqutsm^fi 

^59T: 

vi*faenq fern II 

O Brahmana! With these words god Visnu, 
the killer of enemies, inserted in the belly of 
that goddess through a fraction of his 
splendour for safeguarding the interests of 
Indra. 

s flcOmU T iul g ot 
^ 1 *1 y 1 S H 1 H 

q<iWfarlli)5KTTU:ll II 



358 


VSmana Purana 


Chapter 77 

Teachings of Prahlada to Bali 

t^ptitj: f^r 3# ymi^i 
ft 77 tar#s 7 j 77 31777 ^snrfe 711 

Pulastya said- According to the statement 
of Visvayoni (creator), the demons become 
powerless when the dwarf from god was 
inserted into the womb of the mother of gods. 

5If7^ 3[R^JT^I 



When the mighty Bali saw the demons lost 
of splendour, he said Prahlada. 

qfabeiH- 

77177 #37: #*7 377777<J {hj-ul 

9K3777 U7*7#sf77 ^71^^911^11 3II 

Bali said- O father! Kindly tell me the 
reason that why have the demons lost of 
power? O knower to all good and bad! You 
are supreme learned. 

37*7773 3373- 

dPttaeWH 3J737 *7fc? BEirTOliw:l 

#3# siftf# ciTimi 

Pulastya said- Why and by whose effect the 
splendour of demons have receded was the 
question on which Prahlada concentrated his 
mind for a moment in order to see the clue and 
explain the same. 

77 ^1737 clinch<0 33 t^zpjrPTHI 

fcRPimHT #'IM7I 33 f#qj: WJRlfW:im 

As that soul of Yogi came to know the fear 
arisen due to Vasudeva, he pondered on 
tracing the presence of Visnu through his 
intuitive power. 

31# 31%: 77 MldlHhf 7777 37731 



0 Narada! In course of applying his 
intuitive power, he presumed and traced seven 
nether in the lower part of navel zone and then 


pulled his power towards upper side of naval 
zone in order to see Bhuh etc. lokas. 

*jf*7 Tit 77*3# *7f^i<|ifn^l 

9lld$«T M^f^Mrfllvall 

He saw lotus shaped land and the great 
lotus shaped Meru enriched with great 
prosperity and gold in the middle of that land. 

dPMNft 

Ttoighft trr# 3 # gf#iuu 

He saw eight rulers of loka (world) in 
Mahapurls upside and Vairajpun upper side 
that Mahapurl. It was the abode of lord 
Brahma. 

^hii: ^ <? II 

He saw below that the cottage of gods' 
mother Aditi, a sacred place, adored by gods 
and filled with the birds and animals. 



O sage! Having seen Aditi, filled with 
supreme splendour, Prahlada entered into the 
belly of Aditi in order to trace Madhusudana. 

77 (JKcdar'Tifllsj TTigcf ctmTT^fdHj 

774^r1d>U<i 77 # ^ 77f 7# #ll ^11 

He saw that Madhava, the ruler of the 
world and the foremost among all beings, in 
the form of a dwarf man in her belly. 

t ^gi gu37!<fii8j 

7J7l^7hu1: 77^: 77#it S7777f#7^ll ^?ll 
7$3 3373%3 3%3 37*77777 37731 

%#r#Y7 i#nj 37^777#3*73 tT7T:II^II 

When he saw Pundarikaksa 1 holding conch, 
discus and mace and all gods and demons 
merged with him, he immediately calculated 
by the same power of intuition that the cause 
for loss of demons energy is the incarnation of 
Visnu in dwarf form. Then, he gradually, 
came back to the normal state. 


1. Lotus-eyed lord. 



Chapter 77 


359 


ygidl 3133 yuiut v#h 

The wisest Prahlada then saluted 
Madhusudana and replied benevolent to Bali, 
the son of Virocana. 

3J3RTT *TcTf eft *T3WTcTRI 

f^snrt %3T SIFTT %3=TTII ^11 

Prahlada said- O king of demon! The cause 
of fear an the effect of which has made 
demons loss of their energy is now known to 
me perfectly. Please, listen to what I am going 
to tell you. 

333T ftficTT 3[3T: ^h£l<J>Mlcf«*i:i 

33RTT: ?Rnr ^ jjfr f^3^9R{ll ^ ll 

Rudra, Surya and fire etc. gods defeated by 
you asked the shelter of Hari. 

TJ cfcTWT c^t^T I 

ara^uif -q^Rifd^IT ^ #:ll ^V9|| 

That preceptor of world, the chivalrous 
Hari, had assured Indra etc. gods to live 
fearlessly and has now appeared in Indra etc. 
gods to live fearlessly and has now appeared 
in the womb of Aditi, the mother of gods. 

rnrt ferflf «i£hi ii 

0 Bali! It is my opinion that he was 
abducted the splendour of you all, O Bali! 
Remember that the dark cannot bear the dawn. 


33T3- 


3ifi33i?isr 


1:11^11 


Pulastya said- When Bali heard the 
statement of Prahlada, his lips began vibrating 
up and down and as the future events cannot 
be restricted, Bali enquired Prahlada in anger. 


rfTcf Tf WTFTrPfl 

3l^33<*hfa*UIR°ll 


Bali said- O father! Who is this Hari? 
Which has become cause for our fear. We 
have several hundred demons mightier than 
Vasudeva. 

H?# ^RRT: 'l)-*b*lfHMIbdl:l 

Htlfadl: larf lUllfiftll ? ^11 

Those people had defeated, suppressed their 
ego and driven out from the territory of 
heaven the several thousands gods including 
Rudra, fire, mind and Indra etc. 

M3 ifi 

That mighty Vipracitti is the commander of 
my army. He had pulled the discus more 
speedy than the chariot of sun. 

fwftncr Wl^g q^piT:ii ?3 II 
3P3 *r 3fcHt HMI^yf3VIKcll:l 

italilc^it fguj; 3te¥fofiR*il 

Ayahsankha, Siva, Sambhu, Asiloma, 
Vilomakrt, Trisha, Makaraksa, Vrsaparva and 
Nateksana and other numerous experts in war 
are my assistants and Visnu is even not equal 
to the sixteenth friction of their power. 

MM+nt 33T3- 

Sfi^: '*iyufSd:i 

ftlRlP l bil l ^ ^f tJ ai^>lc| l fdHH, IRhll 

feW 3TWTMR ggiffe tjfl#l¥l l 

# PrM t^gl 353 3 ?I3IR II 

Pulastya said- Prahlada annoyed when he 
heard such criticism of god Visnu and cursed 
him- "I reprimand the evildoer and wicked 
fool like you. Why does your tongue not fall 
on ground while criticising god Visnu. 

VlfcilfceWftl pRTRIgJ *Tgfa:l 

fawjqfapKfa §iftll?V9ll 

O fool! O wicked! You are condemnable 
for gentlemen and learned people because you 
are criticising Vi$£u, the only preceptor of 
three-worlds. 



360 


V§mana Purina 


VlWwift ^ W 3 : fan cf^l 

<3“ T: ^TMt ^3iqm^q>:IR^II 

I myself is also uncivilsed who reproduced 
you father because he in turn got such cruel 
and god critic son. 

WlPbH fadRlft W ^ifa 

t U t <4 ; fjRT: WWI^RT^TR^I I ^ ^ 11 

You and these mighty demons undoubtedly 
know that there is no other person beloved me 
as Visnu himself. 

srrasfir inol^sftr ift nni 

^ ^ PlP<d<4RRtll^o|| 

Hari is favourite to me more than my own 
breathing. You are known to this fact, yet 
deliberately you have criticised him before 
me. 

fall 

wfa wiMj 4 ^«hJp 4 ft:ii 3 311 

Your father is adorable and preceptor to 
you. I am preceptor and honourable to him. 
God Hari, preceptor of this entire universe is 
my preceptor and honourable too. 

W TPRnrerai 

^ pR^tl m ■m ? ■qfetttr^qsr: II 3 n II 

O foolish evildoer! The preceptor to 
preceptor i.e. supreme preceptor is worth more 
respect and honour from you. You criticise the 
respected hence, why don't you decline. 

fTMRt <IT3l4l 

<*<5jVil TRT Rk<*:II33II 

You has made these evildoer demons more 
cruel and notorious as you the critic of 
Vasudeva are the ruler of them. 

O sinner! As you have criticised an 
adorable and honourable Hari, you will loss 
the rein of your ruling. 

W HRtfrfKIrU tPT 

mrm gpfwr enwr mii 3mi 


As nobody is more favourite to me than 
Hari to my mind, acts and speech. Hence, fall 
from the throne and suffer from the dishonour. 

■qstT ? rmrzyi oufdRrt, % fkm\ 

ti^ryatriyi wii^ii 

As nobody than him is equal to his powers, 
hence, loss your throne and be an item to 
criticise. 

fl&nufa ■fltTHi -tRIrtfld, Utiuui^l 

As nobody else than Vasudeva is the shelter 
of all worldly organisms, hence, may I see 
your fall from the throne. 

3^TtT- 

trenjuf^ «#r: 

f^rrtn yrm$ tt ^j?:i 

% si*Rf f^i^n ^ n 

Pulastya said- O Brahmin! The mighty Bali 
immediately alighted down from his throne, 
bowed his head with folded hands and said- 
"O preceptor! Kindly, please on me because 
preceptors pardon the disciples whenever any 
fault is committed on their part. 

ctrmf ^ wt *raciT 

^ frmfh ^ tkiwR^kjn'soii 

O mighty demon! You have all right to 
curse me. I am not afraid of enemies and 
decline of the throne too. 

^ mr font ^ 

'fitTTijtigrcil^dl % 

O sovereign! I feel no sorry for decline of 
state from my ruling. The only cause for my 
agony is that I have committed something so 
worse as you aggrieved. 

ffilfqrarti eTRT HH T UWft 
*jrer: Ivivh'i 

*Pf l HldHI«{ ll , S?ll 



Chapter 77 


361 


Hence, O father! Kindly, pardon me. I am 
an orphan and a child of caprice mind. The 
preceptors always pardon their students found 
guilt but when they express regret for the 
same. 

cRR TTSTfqr 

far 

Pulastya said- Prahlada, the greatman 
having detached feelings and extreme 
devotion to god Visnu's feet thought sometime 
and then reciprocated his grandson in these 
words- 

sarrer- 

cTTtT TTlsR ^ }TR fc^ch^J 

fgmj 1M ?Wcn^ig;ii*>;ii 

Prahlada said- O father! The affection had 
covered my discretion and understanding 
both. This was the reason, I cursed you while I 
am known very well to the fact that Visnu is 
omnipresent and omniscient. 

« It sfcmt cjFrai 

O demon! You had definitely such future 
and this very thing had inserted affection, the 
lock to the room of discretion within me at 
that moment. 

trfft fowl 

?rerf w 

Hence, O sovereign! Don’t worry for the 
state. The preponderant matters seldom 
destroy. 

Pi4ti 

A wise man should not feel dismay on 
arrival and departure of the son, friend, wife, 
royal luxuries and the wealth. 


fQ5:75Tf=r '-TtWlPl 7#rMTII^<ill 

O king of demons! As the pleasure and 
grief come down according to the provision of 
pre-discharged activities, it is better to endure 
them all by establishing a possible co¬ 
ordination. 

aiN<mi*w ^gT fgqtrafr 
mi gfa^u i f hpzt 

A resolute and balanced man should not fall 
prey to anxiety and never give up the shelter 
of patience when wealth in abundance knocks 
at his door. 

errem q gff% srpt^i 

srtrr: w^f%g^TmT:imoii 

The best people do not feel pleasure when 
wealth comes to them nor they feel dismay 
when it goes out. They always stand for their 
duties and seldom deviated. 

TTtj f^rEU SOTcRI 

fq&'kci ^rrarafa^fpii^ii 

O lord of demons! You should not feel any 
bad for the curse inflicted by me due to my 
being blind in affection. You are scholar and a 
scholar never feels pain. 

%T *JUJ 

CRT tPumll H ^ II 

O warrior! Listen to the words in essence 
and benevolent for you yourself and all others 
and bring in practice these. 

VH U 1 t T^ 5 d^d 

7T ^ WTWT Vf^fdIIH^II 

O king of demons! Go to the shelter of that 
Purusottama who is yielder of refuge. He will 
only defend you from this fear. 

fang g fttfl fy idKqj 

WTPtfafttrTW cbiWHWi 

^ gfo w spdRrrh srafoim'sn 



362 


Vamana Purana 


The people sheltering to Hari, Visnu, 
beyond the beginning, middle and end, 
preceptor to the movable and immovable 
worlds, the uplifter of the people fell in the 
worldly pit (trench) through his hands and 
regulating authority of all- definitely attain to 
all pleasure viz. never fall prey to the sorrow. 

d'^TtiSr 

O mighty demon! Engross your mind with 
that god and be his devotee. That Janardana 
will do your all welfare. 

at? 

f^rOTTUSJ rTc^T 

I will also go on pilgrimage after due 
worship of god so as my sins could resolve. I 
will go where acyuta Nrsimha, the master of 
this entire universe is. 


Jutrtl sict I'd— 

®rfn 

wpfq ?friifiraf<f ^ faropti 
cptpt gsf 7 m 

Pulastya said- The great soul Prahlada 
summoned god Visnu, the king of Yogis after 
he consoled Bali this way and he went on 
journey with due permission of the ruler of 
demon communities. 




:ll' 3 ' 3 ll 



362 


V£mana Purana 


Chapter 78 

Defeat of Dhundhu demon 

HgRwWfawi ^ ywpmsyigM^faii *11 

Narada said- O great Brahmin! How may 
pilgrims were visited by Prahlada? Describe 


the pilgrimage of Prahlada appropriately and 
with full account. 

*JTJ H-j chVir^billfM MIMM^JIUllfvHXl 

Pulastya said- Listen please, the description 
on pilgrimage made by Prahlada capable to 
destroy the evil mud and provide sacred mind 
to execute noble deeds. 

tsetrt yfviotii % wm 

^ fitflTdl MrVUcr^: 5^T:II^I| 

He left behind the mountain Meru made up 
of gold and visited at the popular holy place 
addressed as Manasa Tirtha where gods reside 
and Suresa, in the form of a fish lives. 

g SFRTOPTcgfl' II 

He worshipped at that holy place Acyuta 
Jagannatha with Vedic hymns after bath and 
tarpana made for the Pitrs or deceased 
ancestors and gods. 

OTpzt «p*. ^f§fqfRH^Pfl 

^Frm chlf^icwi wnwfiiMi 

Further, he worshipped with observing 
fasts, the gods, hermits, ancestors and human 
beings and went to see Kacchapa (tortoise) 
absolving evils in the river Kausikl. 

^TMT XfgHat 3T dddlfdHJ 

tmuitit yfil^rcll fefrj ^TUIT^II ^ II 

He took bath in that great river, worshipped 
Janardana, observed fasts, purified him and 
gave daksina to Brahmins. 

TOfjbcsr zpmzmt ftfcjgtfoti 

rPTt 3PT1M <h«uk9M 

m •CTwtt rnffire n 

ri wm 



Chapter 78 


363 


He saluted Jagannatha existed there in the 
form of a tortoise and went to see the god 
having horse mouth and addressed as Krsna 
from there. He took bath in a reservoir 
Devahrda offered tarpana to the gods and 
pitaras, worshipped Hayagriva and then 
returned to Hastinapura. 

HfHT fgfirarf Wm 
WFJT -RltT: ^f^frcTT Md<4fNtj<lPt<jHI 
^ Bifdd.MH.ii R ii 

He took bath there, worshipped Jagannatha 
Govinda god holding discus in his hand and 
then reached near Yamuna river. He took 
there bath too, do tarpana of hermits, pitaras 
and gods and finally, went to see Trivikrama, 
the god of gods and master of this world. 





gjw gt wr feroj: fJddiw ^ ciHn nw 


O Narada asked- God Vi$nu, the ruler of 
this world will now hold a body rising fear for 
the three-world and will thus, bind Bali. 
Therefore, how the all-pervading Vi$nu has 
been spoken of as having strided over the 
three worlds in three steps in former time also 
or tell me whom did Visnu bind? 


4#iRw i fM gtai 

eriwrere f h i w ii 


Pulastya said- Listen carefully the 
introduction with Trivikrama, his period of 
birth and who was tied by him that time as 
being explained by me now. 





■R?rarPIWT:li^ll 


A wedlock son of Kas'yapa and Danu was 
mightiest and valorous. His name was 
Dhundhu. 


TT MMRISJ 37? sT^riuj rfWTSHT: I 

srasttfg^: M: wtaHTT f qT7?n r*n 

O Narada! That demon worshipped 
Brahma, the great giver through strict penance 
and requested him to make him so strong as 
undefeated by Indra gods. 

TOT dmh 

TTftp: 7? rt TOt fidrm fc faami ii ^ n 

When Brahma pleased on his penance, he 
booned him as desired. That mighty Dhundhu 
then went to heaven. 

rlrrfm fen ^c(Ktc([ttctlHl 

vl*rc»M*<lf4< l JMchrvi'tf Ttfoll t|?ll 

During initiation period of the fourth Kali 
when Hiranyakas'ipu was ruling Dhundhu 
conquered all gods including Indra and seized 
his throne, 

rrfwtRiFT tt •9erarf%P^gjf7F3W:i 
wf^ii 

The mighty demon Hira^yakas'ipu used to 
stroll around Mandara mountain under 
subordination from Dhundhu. 

T^p0RRr wm<t\ 

^f5R9IT^f^mT 5:TTOpT:ll^ll 

The demons also began to live and enjoy 
the pleasure of heaven voluntarily. All gods 
were very anxious and began to live in the 
abode of Brahma. 

gtarcssr g^f?fd3i£c)wi 

9T3Tm dMMiMW 

fgsfcj fa<viFHVi*iHn wi 

When Dhundhu heard of gods' residing in 
abode of Brahma he said to demons- O 
demons! Let us march to the abode of Brahma 
to win Indra etc. gods. 

^ jpgti § ^JT: 

fcl^frl 

i[f?pjq| ^TTT 


364 


Vamana Purina 


Wt f| T7Pf:IRoll 

When demons heard Dhundhu, they 
replied- O king! We are lack of that speed 
which may proceed us to the abode of 
Brahma. The route to Brahmaloka is 
inaccessible and very far from here. 

HfcKT TTfqfa *T $ f % g:l 
f| ^5nsifui*ilftd4 

3 *11 

A world called Mahah is existed at several 
thousands yojana away from here. The 
hermits reside there. A sight of those hermits 
is so powerful as it can bum all demons. 

vTteKt 3Rt UH 

4tmd<tswf fonTranft 

*THTT T5Tl5% II ? ? II 

A world known as "Jana" exists at another 
one crore yojana distance where the cows lie. 
O great king! The dust flown from their 
movement is of killing effect to us. 

?RTfsxrrr 

^TPT 

ft ^ ir 3 n 

The world "Tapa" surrounded by ascetics is 
at another distance of six crore yojana. O 
demon! The great Sadhyas live there. The 
expirated air from them is intolerable to us. 

ft ^-sii 

Then there exists the world "Satya" 
radiating with the light of one thousand 
Adityas at a distance of thirty crore yojana 
thereafter. That world is the residence of that 
god who had provided you with a home. 


^saft facKsPt ■§n^r:i 

The gods etc. avail growth by hearing to the 
recital of Vedas from them and the demons as 
also their homogeneous receive recession to 
the growth. 

dWI-MI <ef (JgBUgl ^Mdi fluids: I 

f*rr #t:ir ^ n 

Hence, O warrior Dhundhu! Don't even 
think of this because the abode of Brahma is 
always impossible to ascend. 

ffat cMHihcbu4 ff: dHcUdj 

Jl^cblM: IT TT^ SI^UTl ^\9II 

Hearing their words, Dhundhu, who 
intended to reach at Brahmaloka to win the 
gods; said to the demons- 

c&ST $ giifuiT Ih iTGqff dH3&TT:l 

0 warrior demons! How and by what 
manner one can access to there? How did 
Indra reach there with gods? 

rt fpt ^gT: 

SPf rT5T fer: ^ 

On being enquired by the king, those 
demons replied- "We do not know that 
manner. However, there is no doubt that 
Sukracarya is known to this act." 

t^THT jj ^r: 

TTW^?f%gpf^T ddKKBlfd :ll3o|| 

Hearing the words of demons, Dhundhu 
then asked Sukracarya, the priest of demons- 
"Please, tell me that what deed can enable to 
access at the abode of Brahma?" 

CTtwra forai4 : 4>fHfiUT :l 
gfef #qpjTT ^R4l: fsKHii^n 
yra: tiw 5 frciRi 

O favourite to Kali! He was then told the 
activities of Indra, the enemy of Vrtra. (He 



Chapter 78 


365 


said)- O demon king! Indra, during ancient 
period had performed one hundred 
Asvamedha yajnas. On account of this, he 
could went to the abode of Brahma. 


crsre*i gtefardj 

^ rra>R 

SINN 

crgro^s^ftoRT cj^tulyyi^n 3*11 

fofpo ?wtf 4 iiyichmjjuiiPddpi 
snftRri *r 3 ^: 113^11 

The mighty lord of demon wished to 
perform Asvamedha yajna when he heard this 
from Sukracarya. He then invited the 
preceptor of demon and the selected demons 
and said- "I will organise Asvamedha yajnas 
and give daksina to the Brahmins. Hence, 
come with me. Let us move to the earn and 
perform Asvamedha voluntarily and 
appropriately by subjugating the kings call 
Nidhis and order Guhyakas." 


anwRri t* tprt: w*fr 
ttt f? gap 


Invite the hermits. Let us move to the bank 
of Devika river. That holy river is all 
benevolent and shall provide us with all 
success. We will organise yajna after reaching 
at that ancient place. 

W*Rw4t^fEfRm: *rfg^r: p.-ii^ii 


The preceptor of demon okayed the plan of 
that demon and he happily ordered Nidhis to 
come. 


trat faff fe twqi graft m p ny fti 

^or cnfaftpq 4 %t;iu<sii 

Sukra, the great Bhargava' then reached at 
the bank of Devika river, the ancient holy 


1. Bhargava, as descended from Bhrgv family. 


place and consecrated Dhundhu for hosting 
the Asvamedha yajna. 

■jtefeiiaifii %5iT:i 

^jp&wgufc y*Pviwjia Trfn^err:ii 9 % n 

0 Brahmin! The disciples of Sukra and 
learned Brahmins of Bhargava clan became 
the member and Rtvija to that yajna under 
instructions of Sukra. 

fRnsjnjrpaftr ■grr-.ii'soii 

O sage! The king of demons made 
Svarbhanu etc. demons the consumer (bhogi) 
to the oblation (havi) of that yajna under 
permission of Sukracarya. 

ftft: JPfm ^TRT «yr<jt!4<WI W-l 

n?TfT:innii 

The yajna then stated and horse was 
released free. The mighty demon Asiloma 
followed the path of that demon. 

TRTTsRwfrn# Wtnr 

wtht fgw p feRpisr Torf:i 

^TftnT^r fgcr*yyVr 

Weft WrT^i Rill'S? II 

O hermit! The smoke emitted from that 
yajna covered the earth with mountains, the 
ether, directions and sub-directions. The sky 
touching fragrance began to flow in the abode 
of Brahma. 

ct JHsimyiii fn RretJuii 

'JiiH’d tpj {jPtergtftjRrgi 

cRT: p[0t 

W%: HM WRT: ftTraor^n-ij^ii 

The gods were desperated by smelling that 
fragrance. They came to know that Dhundhu 
has taken consecration of Asvamedha. They 
thereafter, took shelter to Janardana including 
Indra as he is only shelter to- all suffering 
people. 

TRIPHT ^4 TOW 

Iltf: fTROTT Wipn fTRTII^^II 



366 


Viimana Purina 


All gods saluted god Janardana, the lotus 
navel and great giver and said in sharp pain- 

0 god of gods Visnu! You always remove 
gods from the trap of grief and do welfare to 
all movable and immovable organisms. 
Please, listen to our submission in pain. 

The king of demons, Dhundhu has taken 
sky rocketing growth. That mighty demon has 
conquered all gods and seized the three-world. 

^ T *J<Tt ftl 

O Hari! There being no defender than 
Pinakin to gods, that demon has grown like a 
disease left in carelessness. 

uni trgacT:i 

He now wants to conquer and subjugate us 
even in the abode of Brahma and he has 
consecrated under suggestions of Sukra for 
Asvamedha yajna. 

jBfRlfqglSTfft- 

3utl<§fMrtjlri (et'ilg fa^INfall X ^ II 

That might demon wants to get into 
Brahmaloka and defeat gods by virtue of one 
hundred Asvamedha sacrifice, he has already 
started. 

wr 'gRtfcIi: II q o |l 

Hence, O preceptor of this whole universe! 
Please, do some immediate acts which may 
breach the process of Asvamedha, so arranged 
by him so that we all could take a sign of 
relief. 


^|U|j ' 




farg^r ^n: traf ^nt^TS^r ttst^ii q 
WTFT t# tl 

m: ureter: nq^ii 

^^ttii q ^ ii 

On hearing the words of gods, God Visnu 
assumed them living fearless and made them 
to return to Brahmaloka. He was well known 
that Dhundhu is religion abiding thereby 
undefeated. Hence, he thought fastening him 
under certain conditions. God Visnu then 
disguised Vamana (dwarf) and left him 
flowing with the water of Devika river like a 
wooden piece. Within a moment, the open 
hair god began giving up and down in the 
water of that river. 

cRT: gtf lifted 5HgruilTW.il q* II 
TftJrlTTfaij 'fenn^rT UMIeJ)<r1l:l 

s d^wl sgr qgfcum qqn 

ftqWTTCfwl^: ^ 

in? f?l 

faq^ qf^RTtS’^ qt ^liq^ll 

He was seen to Dhundhu, the demons and 
other hermits organising that yajna. The 
Brahmana left their attendance in yajna and 
rushed impatiently to rescue that Brahmins. 
All members, client and learned Rtvijas 
rescued that drowned Brahmins and asked- 
"Tell us that why have you fallen here or who 
had thrown you?” 

JtoWlcbu4 cfER ^OTqiTt 

m 'cKuuiH.iiq'sii 

He shivered frequently and then replied 
Dhundhu etc. - "Listen to its reason, please. 



•q 4 ? u^iflre n jii qiadaj i fti qrwMiq^n 

There was a an excellent Brahmin called by 

Prabhasa, intellect and master of all scriptures, 

bom in the clan of Varuna. 





Chapter 78 


367 


^n?r '^:RadH s i 

r& ^gt g*r TOT v ^ II 

He was blessed with two sons. Both of 
them were dull mind and suffering from 
palms. Out of them, I am younger and my 
brother was elder. 

hrmt gfw mm ^rgt tot wgri 

1TR qPT FmcII c*>lg<Wctll^o|| 

O demon! My elder brother is popularly 
known as Netrabhasa. My father had gave me 
name as Gatibhasa with curiosity. 

gjju^rTiSJI’h-^Mi TOgTII ^ ^|| 

O mighty Dhundhu! The home of my father 
was attractive, pleasant, enriched with the 
divine qualities and beautiful. 

TO: g>I^T TOTT 3TTTO: TT fWT TJcT:l 
dfqi&S^cfi TJ^TOTT TOTOtll^ll 

Later-on our father met to death on one 
fateful day. We performed the funeral rites 
and came back to home. 

tot tptRr: tet tot faros ^ to*i 
^TtrEt roit fauft to sto^h^ii 

I then suggested my brother- "Let us do 
partition of the home. He said- "You have no 
shame at all in the home." 

3TOHT TOKTOTt SRTOTt T fa^fall 5*11 


It is because the humpbacked, dwarf, lame, 
impotent, leper, lunatic and blinds have no 
share with die property. 


TffT clfoftl TNt TOWllTr % rHl^qil 


They are only provided with a place for 
sleeping and a right to take food voluntarily. 
They seldom become claimant of the wealth. 

Tj^grfi TO farfi: fchtM 1 JTO.i 

hhi^him^Im to ^ 115^11 


I enquired him that on what justice and why 
am I not entitle to the half share in parental 
property? 

grjjcfrg f d TO&STft TOT < hfa%l ;l 

sifafa ckhtj i h n^ii 

My elder brother was furiated on this 
statement from me, he picked-up my body and 
threw with full force into river. 

TOTO fTOTOT 5 TOq TOTOT q<T;| 

TOFT: TOSWHf ^^prill^ill 

I have completed more than the period of a 
year so floating on river. All of you have here 
rescued me, 

% TOrTtsq WTHT: -?TT%T SFTO ^1 

cFts-zr TiTOifast sr to^t.-m ^ n 

Who are all of you to whom I am gratified 
and consider as my kith and kins? Who is this 
valorous like Indra duly consecrated for 
yajna? 

TOT TTcf TOT5TO TOTOOT TPTftPTT:l 

TOfis%n "^r TOjrongf ^ Wll I ® 0 11 

O ascetics! Tell me all this in detail You all 
people are prosperous and have done special 
mercy on me. 

TTgreror: sro spfar ferroTT: i 
ulrjeNr fen tot; J iiTOyifa spfaT:ii^n 

The Brahmins of Bhargava clan replied 
him- "O Brahmin! All of us are Brahmins 
from Bhargava race." 

srarafa TOfT.i 

tot sfar faror xf ^tfror vs 3 n 

The great demon Dhundhu was splendid 
and also a great donor, distributor and enjoyer 
demon. He has been consecrated in 
performance of yajna. 

giro snfaTTO:i 
cmHi«ta>T cm:ll^ll 

All Brahmins of Bhargava clan then turned 
towards demons' king Dhundhu and suggested 



368 


Vamana Purana 


him to do favour of the dwarf so saved from 
drowning. 

TrtfR fctfyyift bills'* II 

O king of demons! Give him with a home 
enriched with all facilities including servants 
and a number of gems too. 

m ft^s t srruiivami 

The king said on their suggestion- “O great 
Dvija! I will give you wealth to the extent 
desired by you.” 

raroa w R^dmlfRw foftiiv^u 

0 sovereign! Ask for all things desired by 
you. I will give you today the home, gold, 
horse, chariot and elephant. 

33RR ^RcPRt: fccfT c^t52T grcR: I 
jnSTfP# EJ3£ gxT:lH9'3ll 

Hearing the words of the lord of demons, 
the dwarf god very aptly stated to Dhundhu, 
his purposeful thing. 

ft wi ^-.i 

d^TtS ^rf (chM-Jtl f^fell 19 411 

Whether the donated property shall not be 
again seized from an unable man by others 
who could not acquire his right even on 
parental property? 

^Ttff^fwSr '’jt TrT mR^^I 

*%r>pm t9 <? ii 

O warrior! Provide the great Brahmins with 
servants, maids, slaves, home, gems and good 
clothes too. 

TTT J|qiU'WiH)«H1 wra> V 
ww ^nfira; $pt: ii c o ii 

O king of demons! Look at my body size 
and only provide me with three steps of land 
because I am not able to defend more than it. 


$<^■6 STeR MjSIrmi 

fg^sra' 

^TRT 3PJ?Wt f^fetfll 6 v\ 

When that dwarf god did not accept 
anything else, the Rtvijas and demons king 
laughed at his demand but provided three 
steps measuring land. 

tsrnra merest ^ 

q?T^>ai flp^iwll 

fofajhM ^<TOq^Vllr6':ll<S^II 

When the resolution was passed by the 
king, the illustrious sovereign held a 
Trivikrama form in order to measure the three 
worlds. 

WT fctfcMgr 'g&R 
wzr ^rofsj wtsppjti 

trff R#: ^TT qgiufcif 

T?Rlch<MTt^rtlH.II 4 3 II 

He then killed the demons, saluted the 
hermits and measured in a step the whole 
earth consisting of mountains, seas, quarry of 
gems and cities, 

yNlAdt^URmfed ^T:l 

fgdlilH 

The god Vamana desirous of doing good 
for the gods measured Bhuvarloka with 
heaven, the abode of gods and the ether 
adorned with moon, sun and constellations 
with his second step. 

5PT ^ ^TS'W qffrt 

t^TSfd*lmy^WI 

iftSTWUH f f^DTII^qil 



Chapter 79 


When his third step was not completed, 
then the glorious one of three steps fell on the 
back of the excellent demon with his body 
measuring as much as the Meru mountain. 

cu^ch 

O Narada! On account of Vasudeva's fall 
on a demon, a trench of thirty thousand yojana 
formed under ground. 

rTrTT ?TWi JlfiiTO 

i'aii 

Having tron out the demon, he then threw 
the demon in the trench so formed and filled 
then that trench with sand. 

Indra then got heaven with the grace of 
Vasudeva and all gods thus, regained their 
respective places without any more hurdles in 
three-worlds. 

tnranftr Ttfijnzr 

gnfcraT wto ^^cTRftgluaii <?n 

The god again came back to his original 
form just after he threw the king of demons in 
the lump of sand at river Yamuna's bank and 
then, he vanished. 

*r 

3PTFT 

MjtTSril yuiiqdl TR#II ^ O II 

Thus, god Visnu had become Vamana and 
Trivikrama in order to conquer Dhundhu. O 
hermit! Prahlada, the son of Hiranyakasipu 
visited at that asrama. 

# #*n r njt i u) 


rssiTOtiivsiii 



Chapter 79 

Legend of PururavS 


369 


3cira- 

TjRtW ^ffll *11 

Pulastya said- Prahlada worshipped 
Trivikrama after bath in the river of Yamuna, 
observed fast for a night and then went at the 
mountain addressed as Lingabheda. 

cT^ •Hlrcti tf (cjmA ^gT 

OTM w4ft<ET <M ^raRWJRTII 9II 

He took bath in the holy water of Yamuna, 
worshipped Sankara with keen devotion and 
visited at the holy place Kedara after a night 
halt there. 

era wkcussJ ^irt ftisra i 

fwirg wim ?ii 3 n 

He worshipped Siva and Visnu after bath 
with indiscriminative mind, resided there for 
seven days and then moved to Kubjamra. 

era: rarerr ^t ^h^ro i 

f<ftWi y^TcHiw^irkii 

Prahlada, the balanced mind demon took 
bath and observed fast there. He then 
worshipped god Hrslkesa and then went to 
Badarikasrama. 



^qfowu << ii 

That learned Prahlada worshipped 
Narayana after bath in river Sarasvatl while 
residing there. He then visited to Varaha- 
tlrtha, saw Visnu rode on Garuda there and 
worshipped with keen devotion. 


rRTt 



ct f^rrarmf^rat *nfhi ^ ii 


He then visited at Bhadrakarna, saw the god 
of victory Sasis'ekhara Siva there, worshipped 
that god and went towards Vipasa thereafter. 


370 


Vamana Purana 


WRT -t-IITCU <^q<(q (s'jifiiq^l 

3tRT# ^TrarSjt ^ WRJT^M^II 

RTTTISH fgvjj^ HTRJWr t ptRT:l 

rrr xrt w^srJ R ■ggwfanin c 11 

He took bath in Vipasa, observed fast, 
worshipped the god of gods and then went 
towards Iravati. O great Brahmin! He saw 
Paramesvara there. Pururava once got the best 
complexion and rare luxury when he 
worshipped the gods at Sakala. 

^EtVllRnjctSJ ^ 7WTTIS5 t ^JJ:| 
strIrmwh hr Tiwmfu R^ra^ii % II 

Bhrgu had recovered health after attack of 
contagious disease called leprosy when he 
worshipped Paramesvara there. He also got 
children after convalescence. 

^ 3cTRT- 

cOT ptRT fertTxf^l 

fkwm ^rgf^FR hr f?raT wn n 

Narada enquired- O great Dvija! How 
Pururava had regained the rare complexion 
leaning back the deformity as a result of 
worshipping god Visnu? 

*JHWf cbsafyEiiifq 333t HRHRlfTRt^l 
*RTfW WHtSRII Wl 

Pulastya said- O great resolute! Listen to an 
ancient episode which took place during 
earlier part of Treta era to which I am going to 
describe. 

^ ipT:i 

^richri qrm qryt wm w n 

O son of Brahma! There was a province, 
known as Madradesa. In Madra state, there 
was a best city addressed as Sakala. 

q qrre a t ^u i ci l RHfl W R I' CTUafo ' yiH3 :ll^li 

There lived a businessman named 
Sudharma, rich, meritorious, luxurious and 
learned to a number of scriptures. 


R <i£K^ ■Htlg h*^HSKi:l 

R.WT ^FWit RRf^qfbRtreraT^ll ^|| 
: H% WRIST ERJtfl WjfWffjRI 
<i^dl Tiwl w>’^5'fw^:'TR:ll ^11 


He once became ready to departure towards 
Surastra from his own country. O Kalipriya! 
When he was on the way through the desert in 
a caravan of businessmen with marketable 
items, the decoits attacked on them at a night. 


WW: R c|fUHg:<g^HpcKt:| 



That balanced mind Sudharma became very 
sad on such loot and seizure and began 
strolling like a mad man around the desert. 

xRWT VRR4 t j^TsTRRH WTRI 

3TTRT ^ HPT^t iHWIRRd: T?p:ll^9|| 

O Narada! When he was moving hither and 
thither like a mad man, he could see a Sam! 
tree in that desert and felt it like a good friend. 

^ZHOwIRI WRR: TmifwVRfll ^11 

That tree was without birds and there were 
no animals under it. Having seen it, the tired 
and hungry business man Sudharma sat under 
its shade. 

RTSTTfu ^fsRJFWt Rznl Jj-R.(*W:l 

RR7HWSTRRT 3*W tTwyi^HJI W M 

He slept for hours and could get up in the 
noon and saw a Preta forwarding in company 
of several thousand Pretas. 

3ERRRSTTS^T Tfifa iltHiqcbqJ 

ftRSiftriw jrwt filler^) n ^ o n 

That commander of Preta was being carried 
by another Preta. The dried body Pindas'I 
(Preta) were rushing front to him. 

3WF3PTR fcTtaft HRjfceTT RTlft Rl 

3HRR srfnRgw wwtf R: II ? *11 

That Preta came back after sufficient 
touring in forests and he saw that businessman 
Sudharma when reached at the Sami tree. 



Chapter 79 


371 


WTrRlfelit TmmTET <TCW<^I 
gigttjfwg^srarat YS^ 3»?MunraHii 3311 

He saluted Sudharma courteously and 
Sudharma greeted him. They mutually 
conversated. Then the Preta sat under the 
shade of that tree comfortably and duly 
introduced with Sudharma. 

M: JldlfayfcHI YS: * 1 yfui<Rna:l 
ft 3TFT^lt mil clT <lftK|f4JII r ^ II 

The commander of Pretas then asked that 
merchant- “O gentleman! Tell me the place of 
your arrival and where will you go now?” 

I wish your good. Tell me that how have 
you come in this largest forest where no birds 
and animals are living? 

JhultUtfrHI filing: ttmtidtl 

O Brahmin! In reply to the enquiry, that 
businessman explained in brief the name of 
his country and the event causing loss of his 
wealth. 

rR=q fdPt rPRT 5:%?T:I 

rRT: 3TT? TfcHJTvl: 4<wqc|qj|^|| 

Having heard his complete story, the 
commander of Preta became sad, treated him 
as his own brother and said to that son of 
businessman- 

trr ■?Tig> ■ggrn 

^SWl^ ^ TTFrarT Trail ^\9II 

“0 great resolute! You should not be felt 
grief even if this all has happened. In case, 
you are supported by fortune, the wealth will 
come again to you.” 

fT:i 

s flu rei rei ¥i<U*q f&m Yfoft 

The wealth is decayed when not supported 
by the destiny. Again the proceeds starts 
deeming when luck is again supportive. If this 


body is deteriorated in worry, nothing like 
progress can be achieved. 

$c£eh 4 UMIgll ■Wl^rill-dlcWM^cft^l 

STUlfdfmd fHT: Tf^^PTt TRM^^Il 

With these words, he called his attendants 
and ordered- "Girl all entertainment to this 
guest who has become my brother like now." 

arfwTUIJki TPTT: ulfcwfdl MMI^III 3o || 

After seeing this son of the merchant it has 
seemed to me as if 1 have seen my own man. 
O ghosts! “I am happy to see him here.” 

cCT Trar rT -^ST TPprf YTYPSTOTI 

yrfrqPfl z( TT9THT TdHmifd: ferhll 3 ? II 

A new clay pot was immediately brought 
by ghosts. It was filled up with curd and 
odana.* Then there appeared before ghosts, a 
water pot filled-up with pure drinking water. 

dmpitri q^iqfd:l 

ciiora^ ^qi%<*f^PTTII?^ll 

The high-minded when saw that food and 
water said- "O the son of a merchant! Stand- 
up please and eat these things." 

cTcTCg 3ifcih<4i«A felRT:l 

gfnif t»vmf?rcdyi 113x11 

Subsequently, the merchant and the 
commander of Pretas both performed their 
routine activities prior to feeding. They use 
the pure water from the pitcher for this 
purpose. 

^T?T^j^fwT: oi|<^ticT:ll^mi 

The commander of Preta then offered curd 
and food sufficient to that businessman and all 
Pretas received it thereafter. 


1. Boiled rice. 




372 


V9mana PurSna 


V fg et r g xf g^TrTtS-wrfTT Ttfskl 

When all of them have taken sufficient food 
and refreshment, that commander took himself 
that food. 

sk enfonkt^r tram 

xnp^TrT:II ^vs|| 

When Preta duly satiated, the water pot and 
food vessel immediately vanished and it 
surprised the businessman. 

<JgT ^ 

Seeing that very great wonder, that 
powerful merchant, with his mind filled with 
curiosity, enquired that lord of ghosts- 

fask -^rat <jkts?rpt uy^cj: i 

fwRI c|| fel H» ^pfr WTTWTtTTII ?<? II 

“0 gentleman! The pitchers containing 
food and water suddenly appeared here and 
then vanished when all of us are satiated. This 
phenomenon presses me to ask you that from 
which place, they had been come.” 

rranfi guk: 





Who are these attendants thinner then you 
in body? Again you, a little bit sturdy body, 
white dressed, glowing complexion and 
provider of food to so many Pretas are still 
strange to me. So, please, give me your 
introduction. Please, tell me in detail that who 
are you and what is this Sami tree. 

eiftm^dcW : greiTS-sft jhHWcb:! 

7TCTO 'W&reiia Wp 3*RH*{II'#?II 

When commander of Pretas heard 
businessman's curiosity, he described in detail 
about him. 


snprrct grr for wsd 

fatS T Idl <a g M Pr fa fosr:ll*3 II 

(He said)- long ago I was bom from the 
womb of Bahula, my mother in a city called 
Sakala. I got the name as Somasarma, a 
renowned Brahmin during his life-span. 

Wk Xt -qflSR: l 

TTf UPPHcil qmfonpqrfil TT<?Wn:ll*'*ll 

Somasrava was my neighbour. He was 
prosperous and wealthy businessman. He was 
illustrious and devotee to god Visnu. 

■ks? -fl[SRqT sfofa Ttk f#f:l 

In spite of my being prosperous too, I was 
miser and fool. I neither gave donation to 
Dvijatis nor consume that money in luxuries. 



ckt Tik sffhmssk *nr foi?: n n 

If any day I took by mistake the edibles like 
curd, sweet dish (rice cooked with milk) and 
products cooked in ghee; the dreadful people 
used to beat me at night. 

?nfnkk k tmT fogflran-i 

^ W cisf kgk wpra:ii'*\aii 

On next morning, it was the routine that 
cholera caught to me with dire dysentery. 
Nobody among my own family members used 
to stay and serve me that time. 

gw eBzraftr tnup w tisrfdyifwf.-i 

rjcfon^T: wrt freKiiurffiPnjumi^dii 

Anyhow I served myself and lived alone. 
Thus, I was living a evil some and shameless 
life. 

qnrarfir a fl^ q p k .-ii's^ii 

I was deteriorating my health by living 
merely on jujube fruits, oil-cake of sesamum, 
sattu (groats of barley-meal) and vegetable 
etc. Thus, anyhow my life passed. 


Chapter 79 


373 


yguigKvfi tot '*nf^T w^sstsrjji i, <, u 

I lived there prolong and once the 
auspicious day of Sravana DvadasI fell in the 
month of Bhadrapada (August). 

Mt HPTfpEl vTtarr h?r: TRTf ft wrq;i 

■${1^1 ^ctHW sr^wt«H:im?n 

Brahmins, K§atriya etc. vamas people went 
for taking bath in the confluence of IrSvatl and 
Nadvala rivers. 

On persuasion of my neighbour, I too 
followed those people. I observed fast on 
EkadasI with all care to sanctity. 

q w ra t ifr m r w 51 

I offered the learned and religious 
Brahmins as donation a numerous things 
including umbrella, shoes, water pots filled 
with the water of confluence and clay pots 
filled with sweet, curd and food. 

fj^er tjfaraT 3 tT TOT 3 R cjfuFHfdl 

safari mOtit % tot^i ft fgjxmmmi 

O businessman! That was single donation 
which I made during the life-span of seventy 
years. Nothing else it was donated by me 
throughout life. 

■cpT: HcITOITOl 3W WUWfcl %l 

TOt 

I became Preta after death as I had only 
donated that food for Preta. The people living 
on the food offered by me had never donated 
anything in their lives. 

*RUi TOTOTHTI 

Tifi&tTBnfa -qsznljsftr ftfr Henman 


I have told the reason for the phenomenon 
seen by you that at every noon, the food and 
water donated that day appears before me. 

■Mlcivll^ xf Ststlfa q dTetd{t^il(rl ^1 

It is undepleted till I take but as soon as I 
am satiated with that food and drink, it is 
vanished. 

■star yptldts-.i 

tu 

The umbrella I donated to Brahmins 
provides me shelter and shade in the form of 
Sami tree. A pair of shoes given by me has 
provided me with a carriage of Preta. 

O religious man! I have told you the reason 
for my being a Preta simultaneous to the 
description on Sravana DvadasI, an auspicious 
and benevolent day. 

crept erfaT^prtsi#gxt: i 

cTRT d>iio4 a^Tugn^fVill 5 ^11 

The businessman said- "O brother! Order 
me that what good should I do for you." 

eTfTRT TOFT frcJT cifu i c^d^ 

foil Hi TO: W ftTT:ll$?ll 

Hearing the words of that businessman, 0 
Narada! The commander of Preta replied with 
a statement which was good for him. 

drc|4|| tTTft ch^WJ Tff^nsf 

TOfronfir tt^ tot?; to ttarro TOIIf^ll 

O wise man! I tell the thing you capable to 
do for my welfare. In case, you execute in 
properly, it will endow with the good for both. 

TRIM fttehtgrat TTOTT #ERmf^rTM 
TO TO TTgftro ftoifrefoui 3 ^ 11^11 

Please, go at the holy place Gaya and 
observe fast there. Then, do Pindadana for me 
there. 



374 


Vamana Purana 


rTsT THStl 

- qmnfM whY^h ii^ii 

O friend! Your deed (Pindadana) will 
ensure my relieve from this Pretayoni and the 
abode of the people who donate all they had. 

&I3VT) jtrciT *nfrr fwi 

gsMMUNtythl TTTsf?l&TT3>tf tpjrTTII^II 

Dvadas! (the twelfth day of bright fortnight) 
with Sravana constellation and Wednesday of 
the month Pausa (January) is said the most 
auspicious day for Pindadana. 

With these words to that businessman, the 
commander of Pretas explained his and all 
other Pretas name to him. 

wrclBt csnfacil wrai(i 

T^SST ^?r TTOT: TT clfapp ^ <J II 

He was provided a Preta to carry on 
shoulder and thus, he sent-off that desert area. 
Thus, that businessman reached in the 
attractive country known as Surasena. 

myiiwri ggi 

ym*Mywi wft ’iwWrgrnTH.H ^ n 

He earned the precious and common wealth 
by putting at stake his activities and religion 
and thus, became wealthy soon. He then went 
at the holy place of Gayasirsa. 

pqugp r j q ui rn 

TlcSR Tctfapm W 

He did there Pindadana for relieve of Pretas 
and then gave Pindas to his ancestors and 
coparceners too. 

3TTrq^J q g f f&fewte T Id^fcHN 

PgU^MUi tWFmfh ftlbHH lIMH 

That wise man did Pindadana called 
Mahabodhya without sesamum for himself. 
Pindadana for other kith and kins was 
thereafter also made by him. 


fgsiT: Tt?iT'nftTiiivs^ ii 

O Dvija! Those Preta relieved from their 
existing yoni by virtue of such Pindadana 
made by that businessman and went to the 
abode of Brahma. 

TT rnfa % dfuic^ pMMlMdMIsMdl 
sra&T&KVff gn?isnfrjtlfaen^ii'93ii 

That businessman also returned to his home 
and observed fast on Sravana DvadasI 
regularly till his last breath. 

tngctt tsFmrrera w ftn^ii^ii 

He thereafter enjoyed the rare luxuries 
prolong in the abode of Gandharvas and then 
became the king of Sakalapurl on rebirth as a 
man. 

He again observed fast on Sravana DvadasT 
regularly coincide skilfully tackling the stately 
affair^. 


rrato ■gfet «rrin^T3rTssi giPTft:i 



He enjoyed a number of luxuries there for 
prolong period, maintained himself on the 
throne and then descended to the earth. Here 
too he became a prince. 


crarfa gtttcjfyrw cn?fti 



Sjri^hrHlch ^ Tnmzr Trt: f^T:l|V9V9|| 

Here he again followed the conduct of a 
Ksatriya and satisfied him with luxuries and 
donations in a balanced manner. Once upon a 
time, he suppressed the cow abductors but 
then met to natural death. He then went to the 
abode of Indra and honoured by all gods there. 

guqff q itMfH rg: TTt5«rafesT:l 

flflt 




Chapter 80 


375 




Chapter 80 


375 




376 


VSmana Purina 


jTkciif%idi rrer ^Tbt «rant fwcT^i 

^{srawiwn grar: wifir&ii: y<*tfddiin9ii 

Jyestha in neck, Sravana in both ears, Pusya 
in mouth and Svati constellation exist at the 
teeth of Vasudeva. 

WPTt Wllftfa ftsfall t II 

Satabhisa at both chins, Magha at the nose 
and Mrgas'Irsa exists at the eyes of beautiful 
god. 

ftrar rfo einii 5 wnt jj ttzit f?R:i 

IK > WI ^:ll^ll 

Citra exists at forehead, Bharan! at the 
head, Ardra at hair and thus, the complete 
body of Visnu is formed of constellations. 
Hence, it is Naksatra-sarira of god. 

fgraR ttuctt^nfr 

O Narada! I will now describe the fast, 
procedure of which pleases god Visnu to the 
extent that he renders with all desired fruits. 

*hnn^ farTTg^i ^=rw: wh 

flcfl § fe)fclHd :ll 

daitsyUw %5 r^ii wi 

One should worship the feet of god when 
moon enters in Mula constellation and the day 
is the eighth of bright fortnight in the month 
of Caitra (March), The Brahmins should be 
fed in the existence of that constellation. 

^ xf w ii 

Both knees of god are to be adored with 
obeisance when there exists As'vini 
constellation. He cereal prepared for oblation 
(havi) should be used as massage and 
Brahmins should be offered with food. 

3tlMI<4l«n cWT lirHJT TF3n^3JET:| 

f$#R m ^ zt MchlfddH.ii ^ ii 

In a conjoin state of Purvasadha and Uttara- 
sadha, the thighs should be worshipped by the 


learned people and cold water is to be 
smeared. 

-pr fjRto 

xf XRTt Tiat cT n^Mqqii V*ll 

A learned man should worship the genital 
(private part) of god in conjoin state of both 
phalguni constellations. The Brahmin should 
be given food and a dohada (massage) of milk 
and ghee is to be given. 

grin: wit factor: i 

^ rT faqtfet ^ II 

The waist region of god to be worshipped 
in presence of Krttika constellation. The 
devotee should observed fast, impose checks 
on senses and donate a dohada of water 
immersing scanted flowers within it. 

upgf wfcTjrir Tprfarcn 

*[3 «<rU4* ^cblRdHJI ^ II 

Both colleterals of god are to be 
worshipped with prescribed manner in both 
Bhadrapadas. The jaggery liquefied as pleases 
god should be given for dohada. 

t Whili) ^ y*‘it<*«T:i 
spirant irat ufggnvt ^ 

Both armpits of god are to be worshipped 
when Revatl constellation is existed. Laddus 
prepared by green-gram should be given in 
Dohada. Belly is to be worshipped in 
Anuradha constellation and Sasti rice (sixty 
days crop of rice) should be given in Dohada. 

yfawti mr tje wfcrtm cfr^i 

irmI^hji wii 

Worship of back region is prescribed in 
presence of Dhanistha constellation cooked 
Sali rice is to be given in Dohada. Both arms 
of god should be worshipped in Visakha 
constellation and superior cereal is prescribed 
for Dohada. 


^ cm ^Tcfcij 



MdHWd ^11 ^11 




Chapter 80 


377 


Worship of two hands and dohada of 
cooked food prepared from barley product is 
to be offered in the presence of Hasta 
constellation. Fingers to be worshipped and 
Patola (cucumber) as dohada should be given 
in Punarvasu constellation. 

Worship of nails and flesh of partridge is 
prescribed in presence of Aslesa constellation. 
Neck is to be worshipped and sesamum laddu 
as dohada are prescribed in Jyestha. 

^ ?t?^i 

Worship of both ears and dohada of curd 
and rice is prescribe in Havana constellation. 
Worship of month in Pusya constellation with 
dohada of sweet dish cooked in ghee should 
be made. 

■■OlRralFt W ^RT 

*rforqti 3311 

The teeth are to be worshipped in Svati 
constellation with dohada of sesamum and 
Saskull (pudl). Brahmins should be offered 
food for the pleasure of Kesava. 

?! TrafSreraft wrw 3 Rrr:i 

^ ^11 

Chins of god to be worshipped in Satabhisa 
constellation and dohada of Visnu’s favourite 
Priyarigu and Raktasali food to be given. 

TTsrrcr tthjt ^ 

Nose should be worshipped in Magha 
constellation and dohada of Madhu is to be 
given. Two eyes on forehead are to be 
worshipped in Mrgasira constellation and 
flesh of Mrga as dohada to be given. 

wrta f?R: Wj rlFS tT 

Forehead of god in Citra constellation and 
dohada of tasty food is to be given. Head of 


Visnu to be worshipped in Bharanl 
constellation and finely cooked rice is to be 
given in dohada. 

forts' w ysr&niii 11 

The scholars should worship the hair of god 
in Ardra constellation, donation of jaggery 
and ginger in dohada and food should be 
offered to Brahmin with keen devotion. 


MfrtHI 

^^rnrt 

When Visnu, the ruler of universe is duly 
worshipped, one should offer two nice 
garments to a man and woman after Parayana 
(the ceremony of completion). 


wrRrrft cRaRHi 
^r nfori! ^ t n 


The wise man should give in donation an 
umbrella, a pair of white shoes, seven cereals, 
gold and vessel of ghee to the Brahmin. 


gSRTPT pid jpw WttT tR:in^|| 


The Brahmins should be worshipped/ 
honoured at the conjoining of each and every 
constellation. It is the everlasting Purusa in the 
form of Naksatra (constellation). 


% sldHiMTiu gRTRI 

fcf <f«t f? ^JUIT ^lITfraRTVl^ll ^ o II 

This religious vow or practice of Naksatra 
Purusa is the supreme. Bhrgu had observed 
this sin absolving religious practice long ago. 

ricf f?|| 3 ^|| 

O divine hermit! When a man worships all 
organs and organille of god, his own organs 
receive the beauty and strength both in return. 


xj cTr*pf II ? ^ II 

The account of sins during seven previous 
birth either committed by the man himself, 




378 


VSmana PurSna 


stuck due to acquaintance of family and due to 
parent being sinner are all eradicated 
completely by Kesava. 

^crff&r 

3T^rt mu: ^ifcT ^TfaR^II ? ? II 

By virtue of worship, they receive all good, 
a healthy body, unending love in mind and the 
complexion of the devotee also becomes 
attractive. 


c<ifqT§4 Mr cKrf% v«rwc;(5raif^»dH,i 
*ri4 ; t:ii3'sii 


Naksatra Purusa Janardana as a result of 
worship endow the devotee with melodious 
speech, radiance and other desired things. 

-diitei 5hq<Jii45 

arremt j gn f w q i ^ptpt 5113 ml 


O Narada! The luckiest ArundhatT had 
gained supreme popularity as a result of 
observing fast in presence of these 
constellations in an orderly manner. 

■«jp|ii<yi TTtfg^- W yjimHcii^ii 3511 

Aditya had once worshipped Janardana, the 
Naksatra Purusa with a passion for being 
blessed with son and thus, received Revanta, 
the meritorious son. 


S T^ tprcnfijg ^ 11 

I have this, enumerated the procedure of the 
fast for the pleasure of god Naksatra Purusa 
capable to give the best and illustrious 
complexion before you. Now, listen to the 
description on the sacrosanct pilgrimage. 




Tripoli 



XT TPMTI 


TT^T TFxfT M^c\<c(l:|| ^\31| 


As a consequence of observing this fast, 
Rambha, the nymph had got supreme beauty, 
Menaka sweet voice, the moon best radiance 
and Pururava had got the throne. 

tier fejHdt 

bf^rr 4 #.- trim <j Rifadin 3^11 


O Brahmin! Whosoever had worshipped 
Janardana (Visnu) in the form of Naksatra 
Purusa, definitely received the desired things 
in his life. 


dcflrh M feta 



378 


VSmana PurSna 


Chapter 81 

Description of killing of Jalodbhava 
JTRJT 

tjywirm'fl %iF=sn 'jhi^hju t>n 

Pulastya said- Prahlada took bath in the 
river Iravati, the holiest virgin of a hermit and 
worshipped Janardana on the eighth day of 
either fortnight in the month of Caitra 
(March). 

wsnrpr rftaf gw jjinraw gfoi 

3FTPT TT SfT?t WF(^:II?II 

The demon king Prahlada observed 
sanctitively this holy religious act of Naksatra 
Purusa and went at Kuruksetra. 

prig?R 

WW: TTpft WWTfttfgfiRT TfTlI } II 

O sage! He summoned Sudarsana-cakra 
Tlrtha through Airavata hymn and took bath 
there as the procedure prescribed. 

OTM 4y?f^ccu 

wwm fg g^t^wfniimi 

He stayed there for a night, worshipped 
Kurudhvaja with keen devotion and after 
purifying his body, he went to see Nrsimha. 

TWTtWT 5 ^fwainwi 5 gfa? ilfdV 5 it ^1 
dfHefl W^ftimil 

He took bath in Devika river, worshipped 
Nrsimha, stayed there for a night and then 
went at Gokarna Tlrtha. 




Chapter 81 


379 


ftw^'mrrai iwt si raft 

He first took bath at PracI compound and 
worshipped Visvakarma god there. Then he 
went to see Kamesvara at another compound. 

*lft yj Ufl?: 

He took bath, sighted god Sankara, 
worshipped and went to see Pundarlka, a god 
existed in water. 

HW: t-iiTOi ^gr Hnv4 faq^eiur.l 

fjftrft ra ftramranii <j u 

He did tarpana for departed forefathers, 
after bath, saw Pundarlka, worshipped and 
stayed there for three days. 

foviiu^ <^3 fjfT ^ dariftwH) 

fftft : 119.11 

Prahlada then saw the got Ajita in 
Vis'akhayupa, took bath in Krsna-tlrtha and 
resided there for three nights observing all 
rules of purity. 

rift ^ ftfra ftar^i 

He then saw and worshipped god Hamsa in 
Hamsapada and went thereafter at Payosnl to 
see Akhandesvara. 1 

Mftmd l: fHirent 

Mfftu^ farimift fmfwi.ii Wi 

Prahlada went to see Kumarila in Vitasta 
when the took bath in Payosnl and 
worshipped unimpaired, the ruler of universe. 

TR -RiraTS^J T&ft 

amiwuR rtm fit 9nniaHVHH.il 

After bath there, he worshipped sin 
absolving go of gods adored by Balakhilyas 
who sip the sun beams. 

w Tftfcftft -ragft tftftft 


The goddess Surabhi had abandoned his 
daughter Kapila in order to obtain the pleasure 
of god and welfare of the whole world. 

ere efage* Hl^f WgsQ 'nlrha: l 

farfsraftir ra nfum^i rift *iftii 

He took bath in Devahrda, worshipped 
Sambhu and went at the holy place Maniman 
after taking curd as prescribed custom for 
there. 

m ftftsrf 7 =nrar mumft 

33ft iftj n>nft iramfft^ii ^ 11 

The wise Prahlada took bath at the holy 
place Prajapati and saw Sankara, Brahma and 
god of gods Prajapati. 

fftlTTrrtrJ rTTft?PjftftcrT <|ftsR:| 

err rt ^Tgftftft^ii ^ n 

O resolute! Prahlada stayed there for six 
nights after worship of those gods in orderly 
manner and then went at Madhunandinl. 

^HiraT ^ ?thi 

yjH m ^ «r ftfaft ^ 31^ :11 

Prahlada (Danupurigava) took bath in the 
water of Madhumatl river and saw Siva 
holding discus and Govinda, holding sula. 

3<*ra- 

fftmf ^prapft^ftnrra' 

^rrargr^ft f^tr.-ii *<411 

Narada said- kindly, tell me that why had 
Siva held Sudars'ana and Vasudeva the Sula 
there? 

3ctra- 

*jqft (WlfiimifM gsiftrlt 3 <lrlftq.l 

ft w 11 W n 

Pulastya said- Please, listen to the ancient 
story now being told by me. God Visnu had 
told it to the prospective Manu. 

ftt TT tTW HU 


1. Unimpaired or imperishable Lord 



380 


Vamana Purana 


awraqwrc? fatfaqurg 

"q fTW fSt l^lRoll 
^qi^<|un0vn<^ 

fq$ar 

There was one mighty king of demons 
called Jalodbhava (water-bom). That mighty 
demon worshipped god Brahma with 
observing terrific penance. Brahma pleased 
and endowed him with powers defeating all 
gods and demons. It was said that the specific 
weapons of gods too shall fail to put any harm 
to him. The curse thundered by hermits 
known to Brahma shall even prove futile and 
the fire and water shall do not harm to him. 

xicjsnirai cy<jf}’3)s'# 

3tramRt ferarc 'tjqtti 
qqf: fern 

That demon having these specific powers 
then began ruling on earth. He put in pain all 
gods, hermits and kings too. That cruel demon 
had destroyed all benevolent activities. 

rfiTTS'RTT WThT: 

spg: yrPHt 
%rfq Wf 

The gods then took birth on the earth took 
the kings in their company and went to the 
supreme regulating authority god Visnu. God 
too went with them at Himalaya where Hara 
was existed. 

qfft xf fqqqiq 7Tqt:i 
fojngsnqf xf far$qq? 

A meeting arranged there and strategy 
stated for killing that enemy as it was only 


benevolent project for gods and hermits. Both 
gods then exchanged their weapons 
immediately. 

<WsJl*d dMcft 

qmq n fl dfi a wi^ 

qP5TS3lqf TFlffqqftwft 

When that wicked demon saw the god of 
gods Sankara and Visnu marching forward of 
attack, considering them undefeated. The 
demon entered into the bottom of river with a 
fright. 

?qt: 

qjrqT qqc|jj:ll 

When Sankara and Visnu saw the demon 
hidden in huge and holy river Madhumatl, 
they suddenly hide on the both banks of that 
river. 

'JR’T fcPjtq 

ffifr 

TOtf# 

thrift 3T rKlb'^IR < ?ll 

Jalodbhava came up from the water 
considering Sankara and Visnu returned till 
then. He cautiously started looking all sides 
with fear and thus, climbed on the ridge of 
inaccessible Himalaya. 

^TT#gptg: w# 

fqft?ts? xrafri r c 11 

Visnu with trident and Sankara with discus 
rushed fast towards every when they saw him 
climbing on the ridge of the mountain. 

bRKui xt 

qqttf ylnlTmntaquif 

RlqHf cf cTRTIR^ II 


Chapter 82 


381 


They hit hard on his body by throwing 
discus and trident simultaneously. That demon 
having golden complexion fell down from the 
mountain like a white star falling from the 
sky. 



Pl^itKdlf^fVRraeir^ll^oli 
Vi§nu had thus, held trident while Sankara 
had held discus for killing their enemy 
Jalodbhida. The foot print of Siva on 
Himalaya began emanating the river Vitasta 
just then. 


gyTT 

diilby 

fvietl^UTjJjH^II 3 *|| 

Prahlada worshipped Vi§nu and Sankara 
both gods there, stayed there with obeisance 
and went to see then Himalaya duly defended 
by Siva and Vi§nu both gods. 

To!# fe&mz&n cjr fg v n frig i 

Wm TT: II 3 * II 


Prahlada worshipped both gods in orderly 
manner, gave donation to Brahmins and 
visited thereafter at Bhrguturiga, existing at 
the extended foothill of Himalaya. 


qfrgft frrerft: 




God Sambhu had given supreme god Visnu 
the best weapon there. In order to examine the 
power vested in that weapon, Visnu had cut¬ 
off Sankara in three pieces. 


r:iu?n 


Chapter 82 


381 


Chapter 82 

Legend of Asura Srldama and his killing by 
Vi§nu 


fetsfam ^ d-Hci l cTl l d> » jfildH .II *11 

Narada said- 0 god! Why had three eyed 
Sankara given Cakra, the weapon renowned to 
Visnu, the ruler of universe? 

qrgT Sg n frfli ' p ~ d4)H ,l 

Pulastya said- Please, listen attentively to 
the ancient story having contents of reasons 
on which Siva gave Cakra to Visnu. It 
enhances the magnificence of god Siva. 

Efc^rftrR*T:l 
cft w ^Rfd ^jtT:ll3ll 

There was a luckiest and great Brahmin 
Vltamanyu. He was expertly known to Vedas, 
their components (ahgas) and a house-hold 
Brahmin. 

dwiHl usmmi wrfss^^mtiTi 
ufdsidi uRraiuii fopnimi 

His wife Dharmaslla was luckiest, modest, 
chaste, beloved to husband and from the clan 
of Atri. 

■^ra^^RT: ^tT: IIHII 

When that hermit enjoyed intercourse with 
her in appropriate time (viz. at menstruation 
period), she gave birth to a beautiful son 
Upamanyu. 

t WT yfayil{H ?l#fftf5^T h 
ufwimT #riTr^ ^ftrrii^u 

O great sage! The parent being poorest, the 
juice of ground rice was given him during 
infancy on pretext to being it milk. Thus, he 
was brought up. 





382 


VSmana Purina 


fagtRifa-w aftrw to ?<toi 

■^icHiuuiA'ilTsjirHr^f^sftr %nv9ii 

As the baby had never tasted milk, he 
habitually used to think that rice juice as milk. 

-m fan 

g ffit snftigTa^n 6 n 

Later-on he once attend the feast in the 
home of a client with his father. Sweet-dish 
(rice cooked with milk) was offered there and 
he ate it with taste never recognised. 

wt to fqg«riR toji u 

That baby did not accept next day the rice 
juice when it was offered by mother because 
he had till then recognised the real taste of rice 
cooked with milk. 

ddl TOrTOTOfss? ruuchi tom 
t W TZ& w «W<TO*TOI faril *o|| 

He instead began weeping for milk like a 
thirsty Cataka and revealed inflexibility. The 
mother lost patience, tears came out from her 
eyes and said- 

snfai VjHyiRfui ?fati 

f?T: farnfll nil 

How can we get sweet dish until Siva, the 
lord of Uma, the Pasupati, trident holder, 
deformed body god pleases? 

TOt fan W: Tfrort TpTI 

tottito ^?r far^R^u nn 

O son! If you really want to sip nutritious 
milk immediately, do worship of that 
Mahadeva holding trident. 

' jf T .g rf M - Mck rq iU T ^lRtPT I 
jrofa^crmfag fa tp: n it 

Leave the side the milk when nectar is 
available easily under the grace of that god 
because he is the only basis of this whole 
world and a great giver. So, pray to him. 


<FTnj^0FT cJlcfM$Tcflrjj 

fa^qr^ srowgK g cRlfat: ii n n 

The son of Vitamanyu enquired his mother- 
"Who is that deformed body god (Virupaksa) 
to whom you say I should please?" 

to: «rqfar cnTOT<$r4pi 

ft^iiijtr wm gwraifa *fn smi 

Dharmaslla then replied- Listen to the 
introduction of that deformed body god to 
which 1 am going to explain. 

arratasnpqfa wzm fasp-.i 

^Ir4t4 y!4ldl TOc^T ^TTII ^11 

Long long ago there was a mighty king of 
demons called Srldama. He had suppressed all 
human beings of this whole world and 
enslaved LaksmI, the goddess of wealth. 

fasifarej pRTt Hfa: ^torti 

shror TOytfrw ^su 

That wicked demon had terrified the three- 
worlds. He then intended to seize the Srlvatsa, 
an ornament of god Visnu. 

to? ^rroRfaro i 

When god Janardana smelt that malice 
intention of the wicked demon, he went to 
Mahesvara to consult a strategy for his 
murder. 



TOeft *Rprqfai{ii ^ u 

He saw there that Sambhu, the immortal 
and apparent icon of Yoga has seated on a 
smooth surface on Himalaya’s ridge. 

gwretei sttotst: wsfaro fapi 

TOTITOWW WTOIcMHMkiHm ? o || 

Visnu then approached to one thousand 
headed sovereign Jagannatha and began 
worshipping himself. 

^nr w&w 3 nfarapi 

■’pfagnTT sn>r ^ ^ii 



Chapter 82 


383 


He stood on thumb of his foot for a period 
longer than one thousand years and observed 
Japa of supreme Brahma, beyond 
characteristics and inaccessible to the reach of 
Yogis. 

cFT: jfcT: W: WT 

f^r ^ 3 » 

God Mahadeva pleased then and gave a 
supreme divine Sudarsana-cakra glowing with 
light. 

^TT fdWjMddXu 

While Sankara gave Visnu that Cakra 
equivalent to Kalacakra terrifying all 
creatures, he said- 

■arcrgsrtai ^?r i 

O god of gods! This supreme weapon 
having twelve spikes, six nuclear and two 
yugas is speedy and it can split the power of 
all other weapons available till now. It is 
called Sudarsana-cakra. 

anwwTCcpft rrar wist Trroi 

front issrrofa 3 mi 

arfn: irmwT fatr ^oitsst 
^rnt rozrat yzmm v? *n» r ^ it 
fjqiem sro^riw-oTi 

tPIW flf# Slfrifydl: l 

^rai: xRT^pmttrar tow yftrfstn-.m'au 

The gods, months, zodiacs, six seasons, 
fire, moon, sun, water, Indra, Vis'vedeva, 
Prajapati, mightiest Hanuman, Dhavantari 
Deva, penance and austerity i.e. twelve in 
number and the twelve months falling from 
Caitra (March) to Phaiguna (February) are 
installed in its spikes for defence of 
gentlemen. 

t q ftcP l Uiirc Upft TiKTfj 
?Jf fthJTi HT 



gst w u 

‘O all-pervading one, you accept this great 
weapon to kill the enemy of the gods without 
any hesitatation. This is unfailing, honoured 
by the lord of gods and held by me in the eyes 
by the power of penance.’ 

TT^fTT 

^ XT? grn^ii 

When Sambhu heard by Visnu, he said 
curiously- ”0 Sambhu! How will 1 confirm 
with its being supreme powerful or a common 
weapon? 

dstMlyi fom ro: 

cF§3f JRffe «Thll$o|| 

0 sovereign! If this discus is really Amogha 
(supreme) and bears undefeated powers why 
should not I first try it on you. Please, bear its 
blows. 

trgrasj Efron s 

The holder of Pinaka bow suggested- "If 
this is the position, blow it then without any 
reservation on me.” 

trtrt Mf^irg: rot sftr 

In order to examine the undefeated and 
unfailed power of that cakra, Visnu blew it on 
Sankara. 




fenrorr 

That cakra immediately reached at Sankara 
and it divided his (the gods of world, god of 
offering and performer of offering) body in 
three pieces. 


ft c[gT ^tT ffl^5T:l 



When great warrior Hari saw Sankara cut¬ 
off in three pieces, he ashamed. He bowed to 
Sankara. 



384 


VSmana Parana 


miff mi wK T to:i 

m? itftm: sfaijfa&fa p: ptii^mi 

Sankara picked up Hari from his feet with 
love and said- "Please, stand-up." He then 
consoled. 

sifi<TtoT n?rargi 

T *tll ^ ^ II 

0 great warrior! My Prakrta Vikara has 
only been cut-off by the cakra edge. My 
nature is still as before and not split. It is 
inseparable and impenetrable. 

^TPrrf^r 3>?icn 

fnTTf^T rflfir T II ^vs|| 

O Kesava! Three parts of my body as made 
by cakra shall undoubtedly enhance the 
welfare of the world. 

%PHTT8T: tl3>: gctufttifewi WA 

gtrer^T jumill 3 6 II 

The first part shall be called Hiranyaksa, 
the second Suvarnaksa and the third part will 
be addressed as Virupaksa. All these three 
parts shall bestow the people with great fruits. 

3f%g f^»TT f%^WT^Pfl 

fgujft ^(H: it 3 <? || 

0 sovereign! Stand please and march for 
slaughtering the enemy of gods. 0 Visnu! the 
gods will express joy on slaughtering of 
Srldama. 

*FTeH^<n ’■RigsaF5i:i 

imi ^tfrforcti ta^iwt ^ ?iiiio n 

In pursuance with the words of Sankara, the 
Garuda rider god went at the mountain ridge 
and saw Srldama there. 

<r 3gr tfcrcpM ^crafr ?ft:i 

■gql’Er ^rts#f?r $epg§:ii'*^ii 

Just when Visnu saw that suppressor of 
gods, he threw with full force that cakra with 
frequent challenge that he is now dead. 


tfcTCjf rl4IHfaMi*&U| 

^r%trr f^irr 

PlMdln 

#rf?Tfr ^teNimil 

That cakra beheaded that demon within no 
time as it was having unique power. The 
beheaded demon fell down from the mountain 
ridge as the ridge falls on befalling the 
thunderbolt. 

cifond Tdfrti ■gnft- 

w wrrer fawt^i 

5PTTJT ^ ftcTO dififH(ilH,ll^^ll 

When the demon was killed, Murari 
worshipped Virupaksa Sankara and he then 
returned to his abode in Kslrasagara with that 
supreme weapon cakra. 

trtsti tpt fcKsmsijt -q^r:i 

WOT $ftotr0fa «tftR^II>mi 

0 son! He is that Mahesvara, the god 
having deformed body. O gentle body! If you 
want to take food with milk, do worship of 
him. 


rPtrostf fawns? w. •fasR^mi 


That mighty son of Vltamanyu followed the 
words of his mother, worshipped Virupaksa 
Sankara and got then the food with milk. 


TT^ rlcjlTh WT qfc(^ 

faM t?facFTf: Jtl^l 

Thus, I have told you the sacrosanct story 
related to the penetration of Sankara's body as 
taken place during long long past. That great 
demon Prahlada went at that supreme place 
for adding noble deed with his career. 




Chapter 83 


385 


Chapter 83 

Prahlada’s pilgrimage 
PTTH5T ^gT 

tjvrtRirctt ipmtfsr 3fira wft crt:ii 

Pulastya said- Prahlada took bath at that 
holiest place, saw three eyed Mahadeva, 
worshipped Suvarnaksa and then visited at 
Naimi$aranya. 

M tfofrTFSfTf&T f^^N^iruf ^1 

uPmt: eh i gm^ ngj -qgra:ii ? n 

In between the rivers Gomatl, KaiicanaksI 
and Guruda, there are as much as thirty 
thousand holy places. 

% tFrcenreJ Mlfleii*uwT^ani 
rt ^ i rMMKUdcllRH ;H^ll 
fgfiRT rRtl 

jpjTili UPlfd 3g HTUTU ^ tTgltpMl'kll 

He took bath on all those rivers and 
worshipped Acyuta with Pitambara on body 
and who is the god of gods. He honoured duly 
the hermits residing at Naimisaranya, 
worshipped Mahes'a, the god of gods in 
orderly manner and then went at Gaya for 
seeing Gopati. 

<ra ■HMt «hf=n rTTM 

gM f^DTt ^ rranr ?imu 

He took bath in Brahmadhvaja, did 
parikrama of that holy place and did 
Pindadana for ancestor. 

35^ MT "HIM Traivqvi 

Wifti mmssJ ■Rufa Hjrfu ^ u 

Prahlada took bath in Udapana there and 
worshipped ancestors, Visnu, the holder of 
mace and Sankara, the Gopati. 

w -RTtgT HTcM fM^cJdl:l 

U^R#^ HURJT W3-MUNUIU 3T:IIV9|| 

He took bath in Indra-tirtha and did tarpana 
of ancestors and gods. He then took bath in 


the pure water of MahanadI and reached near 
Sarayu. 

?TRt 

HUM f^TUfT uuff ^ftllill 

He took bath in Sarayu also, worshipped 
Kus'esaya in Gopratara, took halt for a night 
there and entered into Viraja city. 

W9T <T$ HMT fqot fajWTI 

nrafl sriura uwiwtii ^ ii 

After having a bath in Viraja-tlrtha, he 
offered Pindadana to ancestors and then went 
to see the Supreme lord Purusottama. 

t ^gT grrsifteignTSTt uru 

rftor n 

That innocent Prahlada saw Pundarlkaksa, 
stayed there for six nights and then went at 
Mahendra mountain existed in south. 

<ra itpji 

ira-.ll nil 

Prahlada saw there Mahadeva, the supreme 
god Ardhanarlsvara, worshipped and prayed 
him and then moved toward north. 

m Tig uPtth 

He saw the god Sambhu and Gopala, 
Somapayin, took bath in Soma-tlrtha and then 
went at Sahyacala. 

-HTrail H^cKli *rfrficT:l 

uifiura ftfrira:imii 

Prahlada took a dip in Mahodaki, 
worshipped Visnu, gods and ancestors with 
keen devotion and then visited at Pariyatra 
mountain. 

M HIwji UHfu^TJUTTfertfl 

cb^i^i fgpn TT:ll T*ll 

Prahlada took bath there in LangalinI, 
worshipped Aparajita and saw Visvarupa at 
Kas'erudes'a. 



386 


Vamana Purana 


dd 5 lgijfdd:l 

I^WraTrqR #(TO dPlf^ll *kll 

The supreme god Sambhu, worshipped by 
Ganas, conversant with Yoga exhibited 
himself in the universal form. 

^ p un f t ¥ ^fhfsr sfT^r wira^ii 

Prahlada took bath in the water of 
Mankunika worshipped Mahesvara and then 
went at Malayacala, filled with scent. 

ddt Mytfacdl d ^tcFT^l 

ddt 3PTId dVildTT fd^d ^11 

The soul of Yogi, Prahlada took bath in 
great reservoir, worshipped Sankara and then 
visited at the mountain Vindhya for seeing 
god Sadasiva. 

ddt fewrafadt 

fddd Trgdtram sraRfir ddfr ddtn 

He there took bath in the river Vipasa and 
worshipped Sadasiva. He took halt for three 
nights there and then entered in AvantI city. 

dd lyntR^l '-HFdT fdUJj dfd>d:l 

VMvnTOi ^ i< 

He took bath there in the holy water of 
Sipra, worshipped god Visnu with keen 
devotion and went to seen Mahakala body 
holder in Smas'ana. 

diwf % tpfrtd dn i tfr ^tTT ) 
iiM wmra wt d?rhi 9 o ii 

Self-controlled Sankara in his Tamasa 
form, destroy all organisms there. 

dsRBtd ^dfct) 4 u *jofd:i 
^f§ldWW<i» d 75 ^ ILT^TflTrnH.II ? 

Suresa existed there had set Antaka, the 
suppressor of all organisms on fire and 
defended the king Svetaki. 

d ^fa lf f t d^fd fdrd Wn 

^d: s»Hychldl( 5 t 4 ^fte)dvnfSd: n ? ? ii 


Summoned by several crore ganas and 
worshipped by gods the supreme god Sankara 
lives there happily with Uma. 

d ^f[TSd tfSItSH 

WtraR d frq p jtg (vidfdfadd>^ ll?^ll 

VM^iH ir vra ^rRra arara fa q i 

tfrjrfVft n tjpTnr foraR, dfen 9 * n 

After seeing Mahakala, the destroyer of the 
dreadful god of death, the multiformed, death 
of death, SmasanavasI, 1 Bhutanatha, 2 
Jagatpati, 3 Suladhari, 4 Sankara went towards 
the Nisadha country. 

ddTd^T ^gl tRyd Effect :l 

■q^i Twstra 

Having seen and worshipped god 
Amaresvara with keen devotion, Prahlada 
went at Mahodaya and saw there Hayagriva. 

dd: fnrai ^gr d gwRHHJ 

sftat 3d dd3d WTHfddd ddtll^ll 

He then took bath in Asva-tlrtha, saw the 
icon of As'vamukha, s worshipped SrTdhara and 
went at Pahcala country. 

ddydrmMdi uddtfudMi 

va v3 o 

wfiNdi dyft ^gT frara wt ddfny^n 

Prahlada went Prayaga after he saw 
Pancalika, the son of Kubera, the god of 
wealth and enriched with the divine quality. 

wmr dt 3 dig^ H><sfdddi 

d^rt m mdd dPmrfdd^u y ^ 11 

dfdid: dydt ddldtdT 

qraq i rara tdt ra ddt dnumflr dd:ii 11 

Prahlada took bath in the well-known 
Sannihita Tirtha of the Yamuna region, 
worshipped Vatesvara Rudra and Madhava 
lying in meditation and stayed there 


1. Resident of the cemetery. 

2. Lord of all creatures. 

3. Master of the universe. 

4. Holder of trident. 

5. Hayagriva. 


Chapter 83 


387 


throughout the month of Magha (January). He 
then went at Varanasi. 


eTtet ^gr mi -qg^r -srafhi 3 *11 

Prahlada then took bath in several holy 
places situated in the region covered by As! 
and Varuna, worshipped ancestors and gods 
and then made Pradaksina of Purl. He then 
worshipped Avimuktesvara and Kesava and 
after seeing Lolarka, he entered into 
Madhuvana. 

A* $$ 

rPTWl^f TlglTtaT; 

The great demon Prahlada saw SvayambhQ 
god there. He worshipped that god and then 
went at Puskararanya. In all the three Tlrthas, 
he bathed and worshipped the Manes and 
gods. 

xiffiqfgjr wr 57m vm Mgftuu xn 

«ri efgm i H i y R 


This most pious Purana is narrated by great 
hermit Agastya. One who recites, hears and 
remembers this Purana, he becomes fortunate, 
gains fame and all his sins are destroyed. 

ff?r «tcn*Hurnh 





Chapter 83 


387 


Chapter 84 

Prahlada’s pilgrimage 
3^RT- 

efTtxFTt ^ll^ll 

Pulastya said- “O sage!, when lord of 
demons Prahlada departed for pilgrimage, 
then king Bali came to visit Kuruksetra. 

wtaf 9frgjur^:i 

f&dlldUeHHnM^dd wfadRII 


The great Brahmana Sukra invited foremost 
of the brahmanas in this religion-bound 
pilgrimage. 

dTtR ' ivii wfrfln i 

7TT^% ^ fetHT Wttdd:imi 

On invitation of Sukracarya, Atri, Gautam, 
Kausika, Angira and other hermits conversant 
in all scriptures went to the north direction 
guided by Satadravi river and after taking bath 
in the river, they all went to the hermitage of 
Sukra. 

ddUPt fcatuii Jtrcit Iq^Vilqibiix^aiHimil 

Feeling the great honour by Sukracarya, 
they took bath, worshipped the ancestors and 
gods and went to the bank of the Kirana river 
originated from the rays of Sun. 

rrwt aiai ar ^ tr^r:i 

O great sage! All those hermits after taking 
bath in that virtue providing, Vegavatf river 
went towards Isvarl. 

^ «wi hul«JINi xt tTTTOT:l 

msiciiai: fqpra^ii\3ii 

There they took bath in the water of Devika 
and Payosna and after that they Madhava etc. 
Rsis proceeded to take bath in Sumanavl river. 

rfiTT f^TRT Ttf?rf^WR*FT:l 
feTCfcg H^ctljbl4chK«J|t^||4ll 

O great Brahmana, when they dived in 
water and saw the reflection of theirselves on 
the surface of water, they were highly 
surprised. 

ctct: irar ^4 xtc* %ii<?ii 

sfiOTJi 

When they came out from the water, again 
they saw such reflection which caused them 





388 


Vamana Purana 


further wonder. After a bath, they all 
worshipped Ayogandhi, Puskaraksa and 
Brahma. 

clrit Wf: TOMT# tramfofh 

^Ftfensf ^ebiR ^ <jwcrtrii ii 

He then visited at renowned holy place 
Koti-tlrtha on the bank of Sarasvati and saw 
bull-bannered Rudrakoti. 

fgSl^l tIFimjT: ^SRTT:l 

«mhui||: ijWtiii -?J^^|Juy^i4d5il(l| 

iliujdl 'UIW*4’yi ^fc|g,|d1<)TT§J %l 

?tira?rejt sg 'AMraMi figure :imn 

During long long past, the residents of 
Naimisaranya, Magadha, Sindhu province, 
Dharmaranya, Puskara, Dandakaranya and the 
Brahmanas of Campa, Bharukaccha and of the 
bank of Devika river came there to see 
Sankara. 

9J5 Tjc^ ^11 ^ II 

0 sage! Several crore siddha ascetics, 
sanctified by penance and endowed with 
supernatural powers began to dispute by 
saying- "I will see first, I will see first." 

<TT^ ifr ^af^gur^i 



When god Sankara saw these innocent 
hermits, who were purged of sins, the agitated 
Sankara, out of compassion for them, assumed 
a crore of forms. 

; "SfVcTTt <f4 Rci 

■^i 

K'h'lilfvi ^TFTT ?i^ ^tl^ TII ^11 

All those sages then constructed separate 
holy places happily and began to live 
regularly worshipping Mahesvara. Thus, 
Sambhu was called Rudrakoti. 

W 3N?ffrl 

rTrT: fsmi ftr^l 


■^rfS wh ^ 11 

Prahlada, the devotee of balanced mind 
perceived them, took bath in one crore holy 
places, did tarpana of Vasus and ancestors and 
he went Kurujangala after they worshipped 
duly god Sankara. 

era ^rieu ^ 14 ] '?tcEt 

TPR ftrufatPfll ^11 

There he saw the great God Sankara, the 
consort of Parvatl and who was immersed in 
the water of Sarasvati river. 

btiecii wraj ^rf^Rra-.i 
■raw ^ir>g$4 si tpjki \6 11 

raw ■gfa: 1 
srf^Torra gs ^rar ?u 11 

Bathing in the water of Sarasvati and 
worshipping Sthanu with keen devotion, and 
worshipping gods and ancestors after taking 
bath in Dasasvamedha, he took bath in Kanya 
reservoir, observed purity, worshipped 
Sahasralinga, saluted the preceptor Sukracarya 
in Sukra-tlrtha and went to the Soma-tlrtha. 


ira xf ftpp; ^rfera: 1 


The highly reputed Prahlada took bath 
there, worshipped ancestors and Soma and 
took bath in Kslrikavasa when he reached 
there. 


ire ^reoi 

fre^^TRnw^rflr’ra:n?^n 

Wise Prahlada did circumambulation of the 
tree existed there, worshipped Varuna, 
perceived Kurudhvaja and went to Padma 
city. 

rran4 firaiwifr i^raraftrari 

'^MKyHm'UJry ? ? 11 

Prahlada, the celibate worshipped 
Mitravaruna, renowned in the world, visited at 
Kumaradhara and perceived Svaml there. 


Chapter 84 


389 


■wire)i <*fiwyrcuri 

^gT 4*5<5Ni 3RR III ? 3 II 

He took bath in Kapiladhara, offered 
Tarpana oblations to the Manes, worshipped 
gods, perceived and worshipped Skanda and 
then went to the Narmada river. 

<trt dm?ci fs^t; xrftp^i 

wni ctm? ^^nRoii^ii 

He took bath in Narmada, worshipped 
Vasudeva, the husband of Laksml and then he 
went to see Varaha god, the discus-holder and 
the sustainer of earth. 

-^rnerr M qRWTRj 

fcyWf ^niPTiiRmi 

He took bath in Kokamukha holy place, 
worshipped Dharanidharam’ there and then 
went to Trisauvarna, Siva, the lord of Arbuda. 

Wt -RT^T ^ TOH.I 

chlfcTSSR ^T: 119 ^11 

He took bath in Narihrda, worshipped god 
Sankara, reached Kalinjara and perceived the 
temple of Nllakantha there. 

' 4 i<rR f fe< Ft RRR TO: 

tsninT wre sfflterrifii 

He took bath in the holy water of Nila-tltha, 
worshipped Siva and went to see god at 
Prabhas-tlrtha located on sea-shore. 

TORR qrgJT: ffl 

TETt^R PTlTOlfSl ^ ^ 

He could see KapardI Somesvara, the lord 
of the universe while bathing at the 
confluence of Sarasvatl river and the sea. 

^ c$n?rrof^sr: <nrrf£nj: wli 

3iiwriRra: fempti 

KapardI 1 2 Sankara and Vi$nu had given the 
moon, the lord of stars, its full shape when it 


was suffering from deterioration on account of 
the curse inflicted by Daksa. 

TO ^ ^ o || 

He went at Mahalaya after worshipping 
both these gods. He worshipped Rudra and 
then went Uttarakuru. 

TOW IT TOTS} WTt^Rt ^1 

TO Wt tcTOTOrfTORII ? ?ll 

After worshipping Padmanabha there, he 
went at Saptagodavara. After bath, he 
worshipped Bhlma, the ruler of universe as 
renowned throughout the three-worlds. 

PRT fpl^f ^TT ?I 

dM*4 sTItTOTf ritRT ■HlcdlS'sJ 3 ^11 

Sri Prahlada went into Daruvana and saw 
lihga of Siva there. After worship of that 
lihga, he took bath in BrahmanI river and 
worshipped Mahadeva, the Tridases'vara. 

^rratfrift Ran 

to?i ffet tott rtot miui^Ih<hii 3 3 ii 

He then went at Plaksavatarana and 
worshipped Srinivasa. He then worshipped the 
soul-consoling one, at Kundina. 

^Uifci q-jrftRgT fWRT:l 

■qi /rai T uwftia ^ 13*11 

He worshipped the four armed god at 
Surparaka, went to Magadharanya and 
perceived god Vasudhadhipa 3 there. 

dhJfdtdl ■TT TOTR SldllttsIMJ 

to: rpr ciif<ci TfuiR rin 3 mi 

He went at Prajamukha after worship of 
that Visvesa. He then took bath in Maha-tlrtha 
and saluted Vasudeva. 


WTO WTO 
h?U<*\Vdi ^fiMRvmi^^il 

WfftTOT ^PT5TIsr ^RTriR^TRtfl 


1. The sustainer of the earth. 

2. Braided and knotted hair. 


3. Lord of the world. 




390 


Vamana Purana 


^rt Tgmm -g^ii 

smuIh fe(cig9*{ll ?t9ll 

He went at Sona and worshipped the god 
holding gold shield (Siva). The devotee 
Prahlada then worshipped Mahadeva known 
as Hamsa in MahakosI, went to the excellent 
Saindhavaranya and worshipped Sunetra, the 
revered god holding conch and trident. 
Prahlada thereafter went at Trivistapa. 

He there worshipped Mahesana popularly 
known as Jatadhara. Seeing and adoring him 
and Hari, he went to the Kanakhala Tlrtha. 

'dsn-oil VichIHiVi cftW'j ^ 

«nrfiPT zf ^nf wera i ^ u 

Demon Prahlada worshipped BhadrakSlisa, 
Vlrabhadra and Meghanka, the god of wealth 
(Kubera) and then went to Girivraja. 

ail xr^tjfd cTfcRisr 

fa f Et e fttfiWfr d wm flUoll 

He worshipped there the god Pasupati 
Mahesvara in orderly manner and went at 
Kamarupa. 

^c|q< 

W t TpT^TI 

shift jrat 

TT: II* *11 

He worshipped there systematically god of 
gods three-eyed Sankara with Mj-dSnl 
(Parvati) having moonlight complexion, went 
at Mahakhya-tlrtha thereafter and worshipped 
Mahadeva there. 

shift sg ^ f| ord^nfcnH.1 

Uhlsy srarSTT IT F^pTtSTST 

STSTFT wi WT FfoFfll^ll 

Prahlada then went at Trikuta in order to 
see Visnu, the son of Atri and holder of discus 


in hand, worshipped him with keen devotion 
and recited Gajendra Moksana, the holy psalm 
to god at the peak of adversity. 

rFTM 

SHIFT TTtr TT 1 % V^U^cK 

Prahlada, the son of demon's king stayed 
there for three months living on roots, fruits 
and water. He then gave Brahmins gold and 
went at gross forest called Dandakavana. 

m tnpyrni 
gssrtaiST 

He saw there Pundarlkaksa, defender from 
predator animals and in the form of a tree 
having huge branches and green leaves. 

f&TT: J FTcTqiuq 

The great devotee to Visnu, Prahlada 
recited Sarasvata Stava for three nights there 
and took rest on a compound under it without 
and quilt. 

fl^i-dbJcK 

wm sg 

The learned Prahlada went from there 
SresthatTrtha in order to cool his eyes by 
seeing at Hari, the absolver of all sins. 

fwwi mwiiiihI inhuivhIi 


4 g*T ^Wi-iUsi SFn$T:l|-s\9li 

He recited two sin-destroying hymns 
revealed in days of yore by Lord Narayana in 
his Kroda-form. 





wi<£g sni-^ii 

Prahlada thereafter went at Salagrama-tTrtha 
from there. Visnu is existed there in all 
movable and immovable things. 


tft tfIhtt fatnj ■# w%\ 

F^FIFTeFTI 


Chapter 85 


391 


O sage! Considering god Visnu omniscient, 
devotee demon Prahlada adored the feet of 
that god and established his sheer obeisance. 

ftjjThuiMi «raf^rimoii 

I have explained completely the pilgrimage 
of Prahlada, the great devotee to god Visnu in 
which he saw the groups of sages living at 
each and every holy place so visited by him. 
The people reciting, hearing and visiting there 
enjoy the pleasure of being free from the 
bondage of sins. 





Chapter 85 


391 


Chapter 85 

Gajendra-Mok$a-Stotra 

^ii ^ii 

Narada said- Kindly tell me the four psalms 
including Gajendra Moksana etc. recited by 
Prahlada with sheer devotion. 

^etra- 

gsjftTRnft' 

5 :WM^rvil *raf?r t#:ii?ii 

Pulastya said- O resolute! Listen to the 
psalms being told by me. The nightmares are 
decayed by mere reciting, listening and 
remembering them. 

HIM <RT: ^THtt Wtll } II 

There comes first the Gajendra Moksana 
hymn. I will then described Sarasvata and two 
other psalms absolving from the sins. 

whr-tira: qm t|^T:i 

■gcT; ii4dtMw ^iUVri*swgct:imi 


The beautiful mountain Trikuta studded all 
gems is the son of king mountain Sumeru 
having radiance like the Sun. 

3^JcT: WK fir^T %3 l fr | U | 4lfed :imil 


That mountain having clean valleys washed 
continuously by the waves of Kslrasagara 
once had come up from the bottom of sea. The 
gods and hermits always reside there. 

wf: ftnsrnwrar^:ii^n 

faeusA: Tisrfer dlfwfff:l 


That mountain looks very nice as 
surrounded by nymphs, covered by the 
fountains, gandharvas, kinnaras, yaksas, 
siddhas, caranas, serpents, vidhyadharas with 
their wives, ascetics and surrounded by the 
wild animals like vrka, tigers and elephants. 





:iidii 


: TI^W: ^Mei^rd:ll < ?ll 


That mountain is well decorated by 
punnagas, karnikara, bilva, amalaka, patala, 
mango, nipa, kadamba, sandal, aguru, 
campaka, sala, tala, tamala, sarala, atjuna, 
parpata and a number of other trees. 





That mountain is adorned with the peaks 
marked by several metals, fountains flowing 
from four sides and three ridges very broad 
and attractive. 


^fg'^gi*qygsrail tfyifisHifccI: 11 ^ii 

That mountain is always filled with the 
voices of stags, monkeys, lions, intoxicated 
elephants, cakoras, partridges and peacocks*. 



392 


Vamana Purana 


God sun rises from one of its gold studded 
ridges covered by numerous kinds of flowers 
and scented with several kinds of flavours. 

fsfar jm ^ Pivii«*ci 

God moon rises from another ridge studded 
with silver and analogous to white colour 
clouds and dew cluster. 

^#11 

The third ridge of Trikuta is abode of 
Brahma, it luminates all direction with 
radiance of diamond, Indranlla, Vaidurya etc. 
gems. 

1 'dcf^TT: 1 1 Tlf^T:! 

qraHdTfi) ^ ^ 3 RT:II ^II 

The ungrateful, the wicked, the atheist, 
those who have not practised austerity and 
those that are sinful in this world cannot see it. 

TTST Tnjtnr: 33 

: qlugciHj 

TRRster ^h^hii v»ii 

qt4RKTjns4: 3 ^: g>mrTqfq^:i 

3^: c^dch^UMi W-dldlMfedHU \6 II 

There lies a reservoir at rear side of that 
mountain surrounded by golden flowers 
having petals like Markata gem and the 
bushes of bamboo called Klcaka from four 
sides. It is covered by Karandavas, trimmed 
by flamingos, decorated by lily, lotus, kahlara, 
pundarlka etc. species of lotus and 
ornamented by golden lotus having one 
hundred petals. 

On the water of that reservoir, there lived a 
wicked and ugly crocodile with half-closed 
eyes and who was the enemy of elephants. 


WI 'd^TWdH'gy. chdrfX 

Ml^l fa q^T.-lRoil 
ctmiMtepr^ PlR^Wdl<tq:l 
’Rt Hqi«Riacita'i:ll ? ^11 

gftRT: t n gefeiql s-^ SRgtnfe W*Z&q\ 

uhIh: ^arMMFidiaT^ii ? ^ 11 

Once upon a time an elephant, the chief of 
his group, having white shining teeth, 
intoxicated, thirsty, having huge body like a 
walking mountain analogous to Airavata, 
making the mountain fragrant with the scent 
of ichor, like the guardian elephant Anjana, 
with eyes moving on account of rut, 
descended in the water of that reservoir by 
spreading scent of his intoxication and began 
to play with his commune around lotus 
cluster. 

qsrcRfcri grfrp gfryr-tfai xi grounfii ? 311 
iii^uiifdcidlqqii 

grerift: Miy1R«rqH'l(d: fSTMR'Uii 

The crocodile clandestinely caught that 
elephant. He began wailing but within no time 
that mighty crocodile pulled the elephant in 
the lotus forest, fastened him with Pasa 1 of 
Varuna and made him motionless and dull. 

tgsmR: fEjfrqr 

rt iwiyiRfi £nsr?i?j M^Rcii^ii^mi 

When that chief elephant was fastened with 
the dreadful Pasa, he began to roar loudly 
longing for life. 

sqfarT: ^ fTSrSTft ^J^Tt 4U<*4ui(l 

q^TTSflRR^f^ll ? II 

When elephant was so gripped by 
crocodile, he lost courage and aggrieved. At 
that moment of extreme adversity, he began 
summoning god Hari in his mind. 

¥ 3 qiW: fll‘tbmiqui<Hi*|U|:i 


1. Nooses. 


Chapter 85 


393 



394 


V&mana Pur§na 


Salute to the best god Acyuta, great giver, 
secret, abode of Vedas, Mahodara, holder of 
lion form for demon killing, four armed and 
adored by Brahma, Indra, Rudra, sages and 
soothsayers. 

^pttswiii^oii 

Salute to the universe formed god, free 
from old age, the god sleeping on the bed of 
king serpent, the god described using simile of 
cow milk, gold, parrot and blue clouds, who 
puts yellow garments, who has killed Madhu- 
kaitabha and the god holding beautiful crown. 

^fwr wnrsttn 

Salute to the god with Brahma existing on 
the lotus originated from the navel, the god 
dwelling in Kslrasagara, illustrious, with 
excellent crown and Angada etc. ornaments, 
great giver and boon from god of all. 



Arfi srcsra’ ^ wni x ? n 

Salutation to the most Excellent, Boon- 
giver, Master of Yoga, Fond of devotion, who 
is glowing with the best radiance, beautiful 
complexion god, having huge eyes like 
blossomed lotus, the god always prepared to 
efface the hurdles of Indra and who is in the 
form of boon itself. 

?l gl KH141 BkVIWHW 

UglcRI^I^ qMWifrtiuU^II 


I salute Him who is abode of Brahma and 
other gods’ shelter, ruler of three-worlds, 
destroyer of this universe, Narayana, the resort 
to self-interest Maha Varaha. 

UTTUT 

I go to the shelter of Kutastha, 1 
inexpressible, having complexion beyond 
imagination, causative, the foremost 
Narayana, Purana Purusa (Ancient) who 
remains even after the end of era and god of 
gods. 

vifapm ti#: vrwqi 

<T ql*jt(q ?nnt 

I go to shelter of Yogesvara, crown holder, 
having strange complexion, beyond 
knowledge, the supreme god, beyond Prakrti, 
knower of the territory, Atmaprabhava (Self- 
bom), Varenya Vasudeva. 

i ipat 

srastii^ii 

I go to shelter the god Guhya addressed as 
invisible, inexpressible, beyond imagination, 
imperishable, Brahma form and immortal 
Purusa by hermits. 

Whit -?Tra?Tq(iU^li 

The god addressed as imperishable, 
omnipresent, Brahman, the absolute reality, 
Listening about whom, the people are escaped 


1. Unchangeable Supreme being. 




Chapter 85 


395 


from the jaws of death, who is enriched with 
the best qualities, self satiated and perpetual 
shelter giver. 

faro 

fpinraif eHtpiHroni 

srsnfir *Ri$mn-*<iii 

I shelter to the god being in the form of act, 
procedure and cause, inaccessible to the 
proofs, Hiranyabahu, with best lotus in navel, 
supreme powerful, trouser of Vedas, god of 
gods, Janardana Visnu. 

rtrto? i'vww^^Rniv^n 

I shelter to Kes'ava whose body is adorned 
with crown, Keyura and most precious gems, 
who puts yellow garments, adorned with 
golden leaf composition and who put garland 
in the neck. 


■-MlilTWHi RKaMf^i 



rimon 


I shelter to the creator of world, the 
supreme among people known to Vedas, best 
among Yogis and SSrhkhya knowers, Aditya, 
having influence of Rudra, Asvinlkumara and 
Vasus, Acyuta and soul form god. 





I shelter to the god holding Srivatsa, great 
god, cryptic among gods, beyond comparison, 
micro, stable, the Most distinguished who 
endow with fearlessness. 


WT writt WTT Tff^n q ^ II 

I shelter to creator of all organisms, 
Nirguna (attributeless), supreme position of 
detached ascetics, the supreme god. 


?rmt qcrerr Mil R ^rUd q j i q 3 n 

I shelter to the master of merits, aksara, 
lotus eyed, great shelter, gracious to devotees 
with keen devotion. 

qfrffiRH R ^ I TOt JPltlS^ q VII 

I shelter to great soul Janardana, the 
Trivikrama, god of three-worlds, the foremost 
ancestor of all organisms. 

-tK i dumuflifui irot 1 

I shelter to Adideva, 1 unborn, Sambhu, 
present in expressible and inexpressible both 
forms, the Eternal, most micro, favourite to 
Narayaija. 

TOt cRTR TO: 

Tnrtr ^^ymwlq i TOu ft: 

Salute to the supreme god. Salute to 
almighty. I am always in shelter to most micro 
form god of gods. 

T(3TO "HtarWIil TJTrT: RTOTOll 

to: 4H«fvK4l 

Salute to great soul ananta, who is in the 
form of world, all alone, Paratpara (Higher 
than highest) Supreme soul and having 
thousand heads. 

loiter TTT*t ^roi:i 

ri r ^ a in fo ri m i du i ^ imcn 

The hermits having expertise in Vedas, you 
only are addressed as supreme god and shelter 
to Brahma etc. gods. 

TOR) ipSTriRfST TOTOTTOTO?I 

TpngJTO TORlSRJ ?nf| Rt ?ITOmTOJI q ^ II 

O Lotus-eyed! O defender of devotees! I 
salute you. O Subrahmanya! Salute to you. 
Please, defend me, your sheltered. 


1. First divine cause. 




396 


Vamana Parana 





W£4W\^m:\\$o\\ 

Pulastya said- Visnu, whose birth was 
unerring (amoghasambhava), holder of conch, 
discus and mace pleased on considering the 
devotion of that king elephant. 


The ruler of universe, the sole basis of all 
lokas, the resolute Kesava rode immediately 
on Garuda and went at the bank of that 
reservoir. 


ct?t ^ 

UTRT 11^311 

The unique soul Madhusudana pulled out 
that elephant and crocodile both from the 
reservoir immediately. 

wrw qrcmmq w *im:\ 

R^RHMRI WHTOTRIIt^ll 

Madhava made free the king elephant so 
sheltered from the grip of crocodile by 
cutting-off his head through discus. 

TRT: U ^1511 

The Gandharva Huhu turned into crocodile 
on account of curse inflicted by Devala went 
to heaven when so killed by Krsna (Visnu). 

3 tTmf 5 gr^ 

That elephant also became a man having 
divine body when touched by god Visnu. 
Thus, the elephant and Gandharva both freed 
from adversity simultaneously. 

y RU l PKWc q cT M 

3 WReW 3 J^RT:ll^^ll 

When both of them worshipped god Visnu, 
that defender to sheltered Pundarikaksa god 
was pleased 


^ -MJTcfFrnfl TT3P5 WTFm^i 

Stcira ylHV'lT^H Tigt •q^q:||^\9|| 

O great sage! The glorious God 
Madhusudana, the Yogi sweetly said to the 
excellent elephant who has taken shelter with 
Him- 

■qt TTT TTC2& JW r} fcf^nuRJI 

m ^rfFT 

smi wrgri 

RJ5TT: JnrRP: 

rfat «rf^qf?TII'3o u 

Sri god said- "The man whosoever will 
summon in mind with all purity and balanced 
disposition this reservoir, you, I, killing of 
crocodile, bushes grown here, Klcaka, forms 
of Renu and Meru’s son, pipal, sun, Gariga 
and Naimisaranya with recital and listening 
attentively, nightmares to them shall effaced 
and better days will come undoubtedly. 

RIFFT cEbfer cflTT t OTT tJ\ 

Mclipf yirt'hiyN FFtfWtP) % ^TT: I 

guq ^|<*ucuyy;||\9^ii 

The man whosoever will call in mind early 
in morning while leaving bed my incarnation 
as fish, tortoise, pig, dwarf, eagle, Nrsimha, 
elephant and creator as also destroyer of this 
universe, definitely receive the noble world by 
absolving from the evils. 

TJcRcRqT WTt^TT TTfti 

ft jmrnt 

Pulastya said- with these words to elephant, 
Garuda rider Hrslkesa touched elephant and 
gandharva both. 

emt R|ei|e|i^<e|| TT^ 5 t 



Chapter 86 


397 


O Brahmin! The elephant sheltered 
exclusively to Visnu held a divine body and 
bowed before god. 

^RTOUT: sfcTRTt$rfa<Err iRiMM'HI 

Tint VIIMN Rfi 

Narayana, the excellent doer then made free 
the elephant and crocodile from bondage of 
evils and curse.' 

3fcfaf*T: 4^*IMM3Sr 

7R: 3nj:IIV9$ll 

That god executing deeds beyond 
imagination was prayed by the devotee 
hermits and god Visnu then disappeared 
suddenly. 

<gjT ^r: 

trtrr 3Pj -mwui sfrunvavaii 

Indra etc. gods prayed varied ways 
Narayana Hari when they saw that elephant 
has become freed from the grip of crocodile. 

Hermits and Caranas became happy to see 
rescue of elephant and all they recited psalms 
in praise of Janardana. 

jiMirafdMRrcJsn 

^gT 55 «WHH«i4tqn\9Sii 

Prajapati Lord Brahma on seeing at Visnu's 
act of liberation of chief elephant, said¬ 
's ^ 

Wit 5:WMWW 6°\\ 

The man whosoever will listen to it in early 
morning after leaving bed, attain to supreme 
position and his nightmare will efface forever. 

3PKT 

^HIVI XT MtETTII 

SPll^ygwKill^ 

O resolute! This episode on rescue 
campaign of elephant by god Visnu is all 
sacrosanct and it effaces all evils. A man is 


absolved from evil immediately when he 
states, summons to mind and listen to it. 

UdtUfcbi trjt 

^TgrTII 6 ? II 

This all pure act of Murari Visnu is worth 
reciting and giver of supreme blessing. A man 
reciting it, enjoys liberty from all ties of evils 
like the elephant in this episode. 

3R euM'<nro 

HKI-Muj gglftfa 

I pray Aja (unborn), Varenya (Excellent), 
the best Padmanabha, Narayana, 
Brahmanidhi, Surcsa, Devaghuya,* Purana- 
purusa and the ruler of the three-worlds. 

rrataRT 3rat WRT 

V 3^3 cRTT 

-o 

umimV wst 

Pulastya said- I have thus, explained this 
supreme psalm of Murari before you which 
was once recited by elephant. A man enjoys 
liberty from the ties of evils by reciting, 
listening and summoning to mind this best, 
psalm. 


Chapter 86 


397 


Chapter 86 

The Sarasvata-Stotra 

foirjfe n fap: #IOT:I 


1. Mysterious god 


398 


Vamana Purana 


Pulastya said- there was a Ksatriya meanest 
in behaviour, envious to Brahmins, critic, 
coercive, cunning and barbarious nature. 

fiy i K rc:ii ? n 

He always dishonoured the gods and 
dvijatis. He became a gross demon when his 
age was finished. 

MIMejidi cR:l 

ddt Tl^Rn^rfs^cT: II ^ II 

On account of that evil and particularly 
because of being his demon, that heinous 
criminal began to earn his livelihood through 
the cruel or illegal acts. 

rTW qmWter 5Fg44?l<tlfa 31 

^cr <*4^U| ^Rmilrlddll^ll 

The period about one hundred years passed 
to his involvement in doing heinous acts. Due 
to defects of that act his interests to other 
profession were dead. 

^ 4 thtet ^ <r <ror<w TRjra:i 

’ERsITcf dl^ll'cHMHIdHIl Ml 

That heinous demon would then grip the 
man seen of his sturdy arms and make prey of 
him. 

TJcj d^lld^gw SnfilHT cf6P{l 

spito ^ vRuini w g^:iiMi 

That wicked demon had passed a longer 
period in killing the innocent lives and then 
his body started deteriorating. 

TT didlfddM^I-d 



He once saw a luckiest hermit duly balance 
mind and sensory organs in systematic a 
process, keeping his mouth facing the ether on 
the bank of a river. 

SRm Wtt dMlfdRlHJ 

qHlM i qf ^jf% 5# d l ^cmwum iuil 

0 Brahmin! That Yogacarya, devotee to 
Vasudeva, resolute, pure soul and mind, 


expert, had defended him from the clutches of 
that demon. 

TTFETT fW'cUaibl fawjf^uid) i|^| 

sraWi ¥ii^«yR4w]f3wj : TmtrRn n 

May Visnu with discus defend me at east, 
Gadadhara Visnu at the south, Vi$nu holding 
Ssarriga bow at the west and Visnu holding 
sword at the north defend me. 


3Ri£t:I 

Hrslkesa in the angles of directions, 
Janardana in those direction and sub¬ 
directions, Hari in Varaha form on the land 
and Nrsimha in the sky should defend me. 


3Ui|'l^lHlcHI F3 imf^TTERT^II 

This Sudarsana-cakra is rotating fastly, it is 
acute and its beams are very tough to endure. 

tt^t mi 

STfiFTht Tt W?Rtll W II 


May this mace destroy the demons, ghosts, 
devils and dakinls. It is vested with one 
thousand beams like the fire emitting flames. 

Rl4^jby^fcM|U^slrll({l^Vlt|d:ll ^11 

May the glowing Sarriga bow of Vasudeva 
destroy completely the violent animals and 
predating birds, the men, demons and devils 
now become my enemies. 


td^KMH^rH l Rlijdl % MUlfed l:! 
^^TPf fTlIT J|^c| xra7TT:ii^n 


As the serpents are stunned of fear when 
they saw eagle, my opponents and rivals 
would loss their vanity and turn humble by 
virtue of the sharp edge of sword held by god 
Visnu. I wish for it. 


% $miudraail % rt fH¥tfrH T:l 

3tc!T Rnitrai: ^FTT ; fOT^T: W:II?MI 

fu*ld4l ^ WTT:I 




Chapter 86 


399 


^ ^1«4lfqwjJ^5h<cu5dl:II ^\\ 

I wish all Kusmanda, Yaksa, demon, 
demon, devil, Vinayaka, cruel people, 
Jrmbhaka, birds, lion etc. animals and bite of 
serpents having dangerous poison be subdued 
before the speed of discus held by god Visnu 
and may these all become modest to me. 


fewffagTi ^ xf % 3RT: 'Rj%lW:i 




May all Kusmanda etc. (ghost and devils) 
disturbing the citta (the heart and mind both), 
reducing memory, predator of power and 
splendour, destroyer of radiance, killer of 
pleasures and destroyer of characteristics be 
wound thereby eradicate. 

wii 

wsj cn^erw <#<far<tji w n 

May recital of god of gods Vasudeva 
endow me with healthy mind, attitude and 
sensors. 


May Janardana Hari be present at my back, 
front, right, left and the angles existed in 
directions. A man bowing his head with sheer 
obeisance before Janardana, the adorable 
Tsana, Ananta and Acyuta seldom suffers. 

WISW ut 

^n^rfW^TT- 
'rt|U|T^|i|y W^pcfll ? ^11 

Hari is supreme as Brahma has supreme 
place. That Kesava is in the form of world. 
May! The three omens of me destroy by virtue 
of the truth that I have recited the names of 
Acyutas. 


sfemVwfa ygLn5tyd.ii ? ? n 

Thus, he was existed there vinyasa 
(summoning god with several names on the 
parts of bodes). That mighty demon rushed 
towards him. 

^rur Tartar: i 
^ipi rRafl ■qRRtgWfll ?3 II 
^ SMrfiTd:l 

tt ^f^TRrt^iiy^ii 

O divine hermit! When that demon 
approached to the boundary of defence 
appropriated by Brahmana, he became 
motionless and fell there unless after passage 
of four months, the meditation was over. After 
satisfactory completion of Japa, he saw that 
demon lying there. 

t ^gT warr^r Pr^TitjTun 9 mi 

TOJiwt wwji 

wpipri sg ttarcr: %fyg;iR^ii 
SSlfWT W cETTUi cTfT:l 
stftewsraTf&ir fAfyuui: ■^Tgnfr<mii?\9ii 

He consoled that down-head, powerless, 
discouraged, anxious and splendour lost 
demon and asked the reason for his arrival. He 
explained that his splendour has been reduced 
as he has understood his real nature. He 
described a number of reasons but expressed 
pain on his activity. He said to Brahmin- 
"Please, be in cheers." 

MimPi WR chcilfr qgcj) 'grTT: | 

15HT: W yfrft feral: p^HT:l 

3TW# ^ tMIWW 8Rt: f^T.-ll ?<£ll 

I have committed sins in abundance and 
killed a number of people. I made the women 
widows and issueless and killed the innocent 
organisms lesser in power than me. 

rHWHMRtf (^«Kd:l 

gAnivNH .ii ^ ^ h 



400 


Vamana Purana 


I want to get-rid-of the evils so committed 
under your grace. Please, preach me the 
religion (acts) that could efface the evils. 

tow rass 4i 

313 STT3T TTSTTTT3 fa-fllnn: II 3 ° II 

Please, preach me the way to absolve the 
heinous activities committed by me. The 
religious dvija preached for his interests. 

STEP* W wb ffrlffcrqj 

gw wtw ft^iraTi 

IT#* Wmm fa^TITT spfar^ftll ^ *11 

O demon! How your curiosity was bom 
suddenly in the matter of acts and now you 
want to observe regrettal. 

TT^RT 33TET- 

<3T t crgn^i 

33 irin^r) vntTf 3 tR: ii 3 * ii 

The demon said-1 was thrown forcibly out 
as soon as I could love to you. Perhaps, it was 
the phenomenal of the defence you summoned 
metaphysically. O Brahmin! It is the influence 
of your contact that inspired me to detach 
from such activities. 

33 ITT I§TT 3 3T 3n3T: WW{I 

WH: wttmTTST STfh3t 31311 ^11 

I don't know that which type of that defence 
is so phenomenal that it has suddenly shifted 
my mind to other side. 

33 f»3T 9% Wp&ftPTIcTSI 

32IT 'qPTFRt'^f 3 'Hc|cdl4 32IT gTHII^II 

O religion abiding! O Arya! Have a grace 
on me. Be merciful to me. Do the activity 
which could efface the sins committed by me. 

Mrl'k'M 33M- 

yRu 

Pulastya said- Being thus addressed by 
Raksasa that great sage thought in mind for a 
little while and then replied. 


^TTCTHi ^ ^ II 

The hermit said- You have done outright to 
ask my suggestion when you suddenly 
realised the dire-consequence of the acts 
committed by you. A man receives progress 
by effacing his evils. 

cfifofr q i gqre Hi 333t q r ^ yr -i q j 

TT RP f S a fg HRflgT ^ ^ WEPT I3T:II ^VSII 

However, I will not preach religion to the 
demons. Hence, O modest man! Ask those 
Brahmins who deliver speech. 

tiePpEfr forfg^iuR *r i 

3KT 'mmiraV. :II^4II 

That Brahmin with these words, left that 
place. His senses became inpatient when he 
worried of the acts committed and their 
consequences. 

3 xn3T5 IT UrcTlft $STT WfsfiTTsfh IPfl 

irl ^ ^rg^g^T^ra^ii ^ ii 

He did not eat the organisms in spite of 
suffering from hunger. He began to kill and 
prey at only bird / organism within three days 
(six time means single diet on third day). 

IT S glfikffllKlB : 3^1 

^ciigKMHki g- gra Tfr mqj uoii 

Once upon a time, he saw a celibate came 
for plucking fruits from the forest when he 
was strolling there. He was most hungry. 

T^TCTT IT rT^T 

fair# vfiM w irpprf ftvirainji* *n 

The demon gripped the son of hermit. That 
celibate, having lost hope of life, enquired 
him. 

sTTTjpJT oqra- 

4t 3^ <*>l4 TJ^TTT 43 I^TTI 

TT^ffl 3£ 4 3T3Jnt33wf«r tn^ium 




Chapter 86 


401 


The Brahmin said- O gentleman! Tell me 
about your mission and why have you gripped 
me? I wish all good for you. Order me, please. 

TF^RT 

T& WW:l 

ft:«lchWlfdMFIW fpTf?:ll'«3ll 

The demon said- I am without money, an 
evildoer, most miscreant, cruel and rival to 
Brahmin. I am hungry and on third day as my 
rule for taking diet, I see you here. 

U1 OTRF- 

PiVin^l 

OT^TRnfir dc(T^ci Ptc^ II 

Brahmin said- O demon! Of you really 
want to eat my flesh, 1 first want to offer these 
fruits to my preceptor and will then return 
soon. 

w* ftsumrer i * m i i 

The fruits gathered by me here for 
preceptor, I with obeisance, want to hand-over 
these to him. 

tt rt gftfrmr Wtei trftrwRti 

Hence, wait for me here for a few minutes 
(muhurta) so that I could come back after 
giving these fruits to preceptor. 

TRjRT 

^ , m<wlfacfiTii'#v9ii 

The Raksasa said- O Brahmin! Nobody 
even the gods themselves cannot escape from 
my hand when I see him on the expiry of third 
day living without food. 

Listen to a single step for your liberty. I 
will relieve you if you could exercise it 
properly. 


The Brahmin said- O demon! If the 
assignment is not against preceptor, resister to 
religion and not having effect of splitting my 
resolution; I certainly perform it without any 
reservations. 

WSHcTTrT- 

TTOT fotpfcrt WT : 1 

w fRR{ll <<O II 

The demon said- O Brahmin! I have 
committed sins always due to having it my 
nature, particularly being defective caste and 
without discretion of citta. 

sjwmFm wty g% tw tr.-i 
M iy^i 

My mind stucked to evils instead of 
religion. Please, therefore tell me the step that 
may curtail my evils and ensure my 
emancipation. 

■inPr trroift wi 

pt wz cFgfrF tort fgsrn h r n 

O Dvija! Tell me the steps to be followed 
for regrettal of the offences committed 
unknowingly due to having this wicked yoni 
and which may ensure my emancipation. 

R? W{9SIW3¥l«ffi:l 

cRT: Prrt irtsiwi^Rtim^ii 

O Brahmin! In case you could explain a 
viable method duly understood to me, I assure 
of not killing you and would like to starve 
better than murder. 

trl RJIRt f^Up.im^ll 

If you could not satisfy me, I am starving 
thereby cruel as I could get you on the third 
day of my living without food. 



402 


Vamana Purina 


gfntjdfrR qf^JT T^RTTI 
fcMmq rq M^*f? i Twa^<u timmi 

Pulastya said- As that hermit's son was not 
able enough to suggest viable way the method 
to receive emancipation, he worried most as 
his life was at stake. 

fc^?<T Hit f^TT: YU try vjiidclc^nj 

WIN T&wi WT ^cTtim^ll 

He pondered on the matter longer but 
confused. Hence, he summoned fire to mind 
for providing with the viable knowledge. 

sraifw en fghr#r Wifi: qif qf HrTrim'an 

He prayed- O Agni! Defend me at this 
eleven hour if I have given you importance 
and honour next to preceptor with the core of 
my heart and mind. Please, rescue me if I have 
really served you and observed the parts 
solemnly. 

q frRR W ftrR Tfa&UT qqT 3^1 

«4^eiicHh3jifa qqrqtqrjqiqq;:im<iii 

O Agni! If I have given the teacher more 
importance then parent in the matter of 
expression of respect, please, defend me. 

qqr q M-t'Hi <*4 oti qgqTsfq qi 

3icMH i < q ? frqqif •q^qqrqqi:im < Gi 

If I have really not insulted anyway either 
through acts or speech and mind to my 
preceptor, this truth may ensure my defence 
under grace of fire. 

3&ET TFTHT ft^T: Tmp Tfll 

When he was so summoning wisdom from 
fire, goddess Sarasvatl appeared there at once 
under instructions of fire. 

■sr tftqrq fs-jjRjq 

*TT <qt ^rfwfir TT chtl t ^ ll ^ *11 


She said to the anxious and puzzled 
Brahmin who was trembling wit fright of 
death, O Brahmin! Don't be afraid. I will 
rescue you at this moment of calamity. 

qq*q &TT PfwT rfqi 

gKtfqnnffr rRtt ^*11 

I will make my seat at the fore-portion of 
your tongue and automatically start telling the 
welfare forth to exercise for this demon. You 
shall then enjoy liberty. 

3T??qT Ipl rt tBWdll 

WStsfq fs3T: 311? ftyifrHHJI H 

Maintaining her invisible to that demon, 
goddess Sarasvatl vanished. That Brahmin 
then suggested the demon. 

giftiui 3qiq- 

^qqt qq q^rwyis^qqt q qifqqini 

MuqVqq< qq^ll^'tfll 

Brahmin said- "Listen carefully being now 
told by me the way which will ensure all good 
not only for you but also for other evil-doers 
like you. 

3nq*«srrq hhsi qsnis^:$t%sftr qn 
3KW w srreft wt ^lavuR r < :ii^mi 

Get up early in morning and recite this 
psalm in noon and evening also. This japa 
give peace and satisfaction to the man who 
exercises it. 

aSo ?fr gq&vi qn$cj 
3nhcTtsfw qqqra ^ tT qni oqqf?p^ii 

I salute Om Hari, Krsna, Hrslkesa, 
Vasudeva, Janardana, Jagannatha. I wish he 
should remove my evils. 

qrrarcfS RW frrfq^ vlqvilfqHH.1 

quiqtsfat qi xr qm oq^n^van 

I do salute to the preceptor of this movable 
and immovable world, the ruler of the 
universe, the supreme god Govinda. I pray to 
absolve my sins. 





Chapter 86 


403 


rjfonr wed HRfi 

HHmftfgr nfo cTygT: -qinnH cz p ftgp sen 

I salute the husband of LaksmI, the conch, 
discus, sarriga bow and garland holding god. I 
pray him to absolve me sins. 

yjs<Ui3^dH, i 

jpjnilsfw '^§cf "^r % ^rrr apb^u 

I bow my head at the feet of Damodara, 
kind eyed, Pundarlkaksa and Acyuta 
worshipped through reciting a number of 
psalms. 

tow m hiP 

Muwlsfw srcrait r it nru oti<tl^u\9on 

I salute to Narayana, Nara, Sauri, Madhava, 
Madhustidana and Dharadhara. May that god 
absolve the sins committed by me earlier. 

suratefbi pratf it b hpt oihitgjjii^n 

I salute Kesava, sun and moon eyed, killer 
of Kamsa and Kesi, the great warrior. May be 
absolve my sins. 

f9PT: Htf=ct TT % HPT 'll 53 II19 ? II 

I salute SrTsa, Srldhara, Sriniketana and 
Srikanta holding Srlvatsa on the chest. May he 
remove the effect of sins committed erstwhile. 

HHftT UtfydRI SHPjfnT 

prefer ?Roi ~n?r:iiv9^ii 

I am tempted to the shelter of Vasudeva on 
which ascetics concentrate looking and feeling 
him on Aksara. He is sovereign god. 

3 cznfrH tr# Hf^l 

etraf% dpfw ttcut Hrt:ii\9'#» 

I go to shelter Isvara known as Vasudeva 
concentrated by ascetics controlling their 
mind from other worldly issues. 

Rebt xf 4t4<4||eiK<taKHj 

Hi^ci tr pr Htrfbr ?Rut Ptiiomi 


I go to shelter of omniscient, in the form of 
all organisms, nourisher of all, Isvara and 
Vasudeva called Brahma. 

HTHTPTRHSRfi H ^ERT: I 

dnltH 7TPJT HW:II^II 

I go to the shelter of inexpressible, 
undepleting, the supreme soul god who is 
perceived by the learned persons when their 
activities are declined or involved in evils. 

Tpnmifaftihfr trfstRt ip5cP{| 

•T HtpR: JTP^f^T cPrfbr TRtzf Hcf.’lllslsll 

I go to the shelter of Yogis who after 
crossing the boundary of feelings as evil and 
noble attain him and them enjoy liberty from 
the cycle of birth and death. 

W ‘HcST 

*T: pTrHEpt ^RPlfbT Wi TRT:IU3CII 

I go to the shelter of imperishable god, who 
hold the form of Brahma and create gods, 
demons and entire world including human 
beings. 

3PJ: jftrRt ^ rmfw wui HtT:u\9<?n 

I go to the shelter of Brahma from whose 
mouth the Puratana sovereign having body 
consisting of four Vedas originated. 

stwtsr warf? ^R#nq;i 

^ numsfw TRRR^II Coll 

I salute Janardana, the Eternal and the 
origin of all beings in the form of Brahma 
existed as creator for this entire world. 

W p3T fePTT HFTt feld ra ^cR :l 

?PTif3jj6H 'srcFrrsfbt irt^ii c ?ii 

I salute Janardana, the First-bom who exists 
as recluse in spite of being his creator and 
who destroys the demons at the time of great 
devastation (Pralaya). 

PT W <fctT: hlUwiWH RTftl 

W IPJRtsfbT <S ? 11 



404 


Vamana Purana 


I salute the foremost god Janardana Visnu 
who holds this earth, killed the demons and 
guarded gods time to time. 

4 fcjyi 

W 3TOI^sfw ^ II 

I salute to Sanatana Visnu, yajna puru$a, 
yajnabhavana, yangesa worshipped by 
Brahmins through the yajnas they perform. 

I salute Sanatana Rudra, the god residing in 
nether world, destroyer of organisms and 
lokas (worlds). He is Anta-purusa (who only 
exists after devastation). 

KlrMI Jhhfttefw I ^ 11 

I salute Rudratma Janardana who merges 
this once created whole world with him and 
then start dancing. 

Wfd: %non 

tffdT t qrndf^ii 6 

I bow down that all-pervading Visnu, from 
whom all Gods, demons, Pitrganas 
(ancestors), yaksa, gandharva and Raksasas 
have bom. 

ytrvr^t: tram Mjwiiuii 

W ^ ^ II 

I salute that omnipresent god from whose 
rays all species of gods and human beings 
have been originated. 

wr cwr 
i^rpf t 

I salute that all reaching god whose rays are 
existed in this world in the form of trees, 
creepers etc. 

msumPii 

m w 6 ^ii 

I salute that omnipresent god from whom 
nothing is different, that supreme soul holds 


everything and he is inserted in all hearts 
everlasting. 

w ^cpj irstsfHfte ciregi 
faulted ttsn uni mtiyni uui?qgii <? o n 

May Visnu, the god inserted in all 
organisms so micro form as the fire is inserted 
in the wood-absolve the evils committed by 
me. 

mss fywrmj ^ 

ms stMMRs&a m ir wn s 

As this material world in its entirety 
including Brahma etc. is covered by Visnu, he 
is the treasure of knowledge. I wish my evils 
get absolved. 

gnrffar wiTTr^mrirr m 

UTO rRHIl II 

May the account of sins accumulated from 
several previous births due to evil-deeds 
committed, the Tamasa, Rajasa and Sattva 
being cause for good and evil acts, be 
eradicated. 

wftej fsi -m trTOT Rrau ^ ^ n 
irfriaen *i<jjwai ms ?i ^ m ^ m 
fit ^pr gnf tftctt Rtttii ^ii 

31^Hdl ?h*ldl 

3%$ fdnu cbi^i^n smi 

May the good or evil acts committed by my 
body through mind, speech and action, at 
night, in morning, at noon, afternoon and 
evening, while sitting, walking, sleeping, 
deliberately or undeliberately (innocently) or a 
mind deflated in ego- be absolved by virtue of 
reciting psalms for the pleasure of Vasudeva. 

UTUtsteST RKT fv&TT '^RTgI?qqT^II II 
^ trar rrrsi fdd^i 

TtUTf fd<nd ft“RSr usn H^trtvniPT^ii ^>aii 

Sins originated on account of greed for 
other's wife and wealth, envy, coercion, 



Chapter 86 


405 


abusing greatmen and due to effect of edibles, 
drinks, the food which needs gobble the liquid 
food consumed by licking and sipping should 
be dissolved as salt pot is dissolved in water. 

fuTRII ^<4II 

fTvTHI^JI cbl£n«U 

few W <*<* || 

As the salt vessel is dissolved when placed 
in water, the sins committed during childhood, 
teenage, youth, old age and previous births 
should be dissolved by virtue of reciting the 
names of god as Narayana, Govinda, 
Harikrsna and Isa. 

^ ^ptT ^r*T:n ^o°n 

My salutation frequently is conveyed to 
Hari, Vi$nu, VSsudeva, Kesava, Janardana 
and Krsna. 

^T: STafiroTfiftl 

g riig^fy i tit ' o^iR^ rT l ^t:ii 

I salute to the killer of Kairisa, the god 
defending from perspective fall in the hell, 
salute to killer of Arista, Kesi and Canura etc. 
demons. 


^ sjfozrffTI 

^5^ cpf 11 ^ o ^ || 


Who except you could cheat Bali and who 
could destroy the egoness of Haihaya king 
without you? 




Who can construct a bridge on sea except 
you? And who can kill Dasagriva (Ravana) 
along with his ministers. 

4d4«t(cil 

vfattildii 


O Madhusudana! Who except you can play 
with game of love in Gokula of Nanda? 0 god 


of gods! Who except you could slaughter and 
control Pralamba and Putana etc. 


Tt: tpnj #ung spfrjwri 

^wdis^Hdisftr ^ftii ^omi 
rR <T rP}; HIFT WJRTRTTlf&T ^1 
wntrav# 3T rRIT ^M«lld*H.II ^°^ll 
^ guqift *n 

di?i4alPMi y4nm'mii(q<3TwtRtii ^o\9ii 


The man reciting this supreme Vaisnava 
decays the pretty and heinous evils committed 
in context with desired and undesired, 
deliberately or innocently during seven births 
and the noble deeds performed like yajna, 
homa and fasts etc. as the coarse pitcher is 
dissolve in water. 


Tt: f^rcrarfar m^ri 

cbaRwfcw <pwin ’o^ii 

mm wrt ^:i 

I^JJJRtctThcURtfd W^RTR^rf^ll \o %|| 

I state solemnly that the man giving sixteen 
vessels full of sesamum daily along with 
reciting this psalm under strict observance of 
celibacy and summoning god receives the 
abode of Visnu after his death. 

^t V URPrftr Tf tjuti 

cWT Trmu Tp^ll ^o|| 

If I have stated it true and nothing is false 
like in my statement, this demon should left 
me as I am suffering. 


ITctUUlfAl fgw T8JRTI 

fert wrw T^Rrarqn 

Pulastya said- The demon made free the 
Brahmin. Dvija again said to demon in plain 
words. 


W?PTr 

faroft: ^11 ^ld il'w P iic' ff^rfl ll W?ll 



406 


Vdmana Purana 


Brahmin said- O gentleman! the Eternal 
(Sarasvata) hymns of Visnu as stated by 
goddess Sarasvatl herself has been explained 
by me exacted in that form without 
modification anyway. 

gcTTCFTC trfgat TTO 

fatuih ^311 

Sarasvatl existed on the fore portion of my 
tongue who was sent by the fire god, has 
recited this psalm to Visnu. 

aa: jj ^ ruwft 3r?raii wkm 

Do worship of Kesava, the master of 
universe. By offering psalm to Kesava you 
shall definitely absolve from the evils. 

3T#?t v t TT^rai 

aa: anrr^ 

\V\\\ 

O demon! Pray Hrsikes'a with this psalm 
daily night and day. Keep sheer devotion for 
god in your heart and mind. By offering this 
psalm to Kesava you shall be absolved from 
sins. 

Hari so prayed shall definitely destroy your 
all evils. Hari, the destroyer of all sins absolve 
the people from the sins committed earlier. 

iTO- 

cRT: JOTET cT fer JHTTST W 

aatrcf viiHJtiuuai^^n wu 

Pulastya said- that self-controlled demon 
then saluted the Brahmin, pleased him and 
moved for Salagrama in order to observe 
penance so suggested. 

TJtlfct iPT^ITT^a W4HJ 

That demon began engrossing his mind 
there with the worship of god with reciting the 


above-said psalm throughout the day and 
night. 

wnsq- snrara at aa 

(et«Jjcilctmc((Hqi5^|| || 

He worshipped there Purusottama 
Jagannatha, absolved from all sins committed 
till then and obtained the abode of Visnu. 

part arfaa «rgifewii : ttttw 

faaaaOTai tmYwHji w o n 

O Brahmin! I have thus completely told 
you this Sarasvata strotra for the pleasure of 
Visnu as it came down from Sarasvatl seated 
tongue of Brahmin. 

afewifa ^ arajaT^zrfan ^ ^1 

The man reciting this supreme psalm, will 
definitely absolve from the sins committed 
earlier by him. 

wnaatata am us^TtfomrsKim: 11 c 5 11 



406 


V9mana Purana 


Chapter 87 

Birth of VSmana and his eulogy by Brahmil 
'H'lvIlKI ^c(^e( HHi5^5 

TOSIJ «IfCT qrite*J hi Vi 

Pulastya said- O Lord of Universe! Salute 
is conveyed to you. O god of gods! I salute 
you. O Vasudeva! Salute to you. O 

multifarious god! Salute to you. 

ftrrarci 

■wlPicuti hhkI-S^J ^jWra^ll 'RII 

O single hom god! Salute to you. O 
Vrsakapi (Man-ape)! Salute to you. 0 

Srinivasa (abode of Laksmi)! Salute to you. O 
Bhutavahana 1 ! Salute to you. 

foy-wn ^nr*m ^prrrej ^i 

hi 3 ii 


1. Who causes the growth of creatures. 




Chapter 87 


407 


O Visvaksena! Salute to you. O Narayana! 
salute to you. O Dhruvadhvaja! 1 Salute to you. 
O Satyadhvaja! Salute to you. 

TO 7 f«i spfesRT TOtSl§ rtl 

mm* TO^st§ to& TOg&*»n i * 11 

O Yajnadhvaja! 2 Salute to you. O 
Dharmadhvaja! 3 Salute to you. O Taladhvaja! 4 
Salute to you. O Garu<Jadhvaja! Salute to you. 

(qwil <^<^<3 TJTOtTOI 

TOt 'TOTTOT mjpiwll q II 

O Varenya! O Visnu! O Vaikuntha, O 
Purusottama! Salute to you. O Jayanta, O 
Vijaya, O Jaya! O Ananta! O Parajita! Salute 
to you. 

qTTtS^J h 

sfueini’d w to& u^fjiiin ^ 11 

O Krtavarta! 5 O Mahavarta! 6 0 Mahadeva! 
Salute to you. O Anadya! 7 O Adyanta! 8 O 
Matjhyanta! 9 O Padmajapriya! 10 Salute to you. 

Tjrsm to^jto TOts^j h 

tgRgpr to&s^j TOtsif gr^ri titan 

O Puranjaya! 11 Salute to you. O Satrunjaya! 
Salute to you. 0 Subhanjaya! 12 Salute to you. 
O Dhananjaya! 13 Salute to you. 

■gfjntf TOspi ^jt%RErar: ^ 9 rar:i 

TOt fpwrofa wwfe it TOMIdll 

O Srstigarbha! O Sucisrava! 14 O 
Prthusrava! 15 Salute to you. Salute to 
Hiranyagarbha. Salute to Padmagarbha. 115 

1. Pole-star-bannered. 

2. Sacrifice-bannered. 

3. Law-bannered. 

4. Palm-bannered. 

5. Revolving. 

6. The great whirlpool. 

7. Having no beginning. 

8. Beginning and end. 

10. Middle and end. 

10. Dear to Brahma 

11. Conqueror of city. 

12. Conqueror of prosperity. 

13. Conqueror of wealth. 

14. Having holy name. 


to: tou 

eblciHW TOFpt ^WW TOfS^ %|| ^ II 

Salute to lotus-eyed. Salute to Kalanetra. 17 
Salute to Kalanabha. 18 O Mahanabha! 19 
Frequent salute to you. 

■-ffronja totjh TOtst<j ?ti 

vH^ucirM ^Jrtrorp TOtstg ttn t>o u 

O Vrstimula! 20 O Mahamula! 21 O 
Mulavasa! 22 Salute to you. O Dharmavasa! O 
Jalavasa! O Srinivasa! Salute to you. 

5T3T1SEI8T TOtStg h 

TOppt «HWIKH*r TOfStg ^11 Ull 

O Dharmadhyaksa! O Prajadhyaksa! O 
Lokadhyaksa! frequent salute to you. 0 
Senadhyaksa! Salute to you. O Kaladhyaksa! 
Salute to you. 

wrr gf^rr sri 

tlTOIRm ft TOFT SRtJTlmil u II 

O Gadadhara! 0 Srutidhara! 23 O 
Cakradhara! O Srldhara! O Vanamaladhara! 
O Dhararildhara Hari! Salute to you. 

suRRpjt -qfr^R TORRfS^J Tpgfi 

Rfraro TOFT cb^-U^II ^ II 

O Arcisena! O Mahasena! O Purustuta! 24 
Salute to you. O Bahukalpa! 2S 0 Mahakalpa! 
0 Kalpanamukha! 24 Salute to you. 

FrafotTOfr fTOt fa 

TO! TOtpj fll ^11 


15. Far-famed. 

16. One who is worshipped inside the lotus of the 
heart. 

17. Black-eyed. 

18. Time-navelled. 

19. Large-navelled. 

20. Foudation of rain. 

21. The great root. 

22. The original residence. 

23. Receptacle of the wisdom of the Vedas. 

24. Highly lauded. 

25. Manifold. 

26. Source of invention. 



408 


VSmana Purana 


Salute to Sarvatman, 1 11 omnipresent, 
sovereign, Virinci, 2 Sveta, Kesava, Nila, 
Rakta, Mahdnila, Aniruddha. 

oitlqchRM* fnitra, ^ n 

Salute to Dvadasatmaka, 3 Kalatman, 4 
Samatman, 5 Paramatmaka, Vyomakatmaka, 6 
Subrahman, Bhutatmaka. 7 

'Mgl'^VI Tjdl^T ^TTS^ 3l 

T&m rtn ^ n 

Salute to Harikesa, Mahakesa, Gudakesa. 
Salute to Munjakesa, Hrsikesa, 8 Sarvanatha. 

^pwi 

SldiftaWW 4lTH«4HrC ^3^ ^11 ^V9|| 

O Suksma! O Sthula! O Mahasthula! O 
Mahas£ik§ma! O Subhahkara! 9 0 Sveta- 
pltambaradhara! O NllavSsa! I salute you. 

<P>7FT UtfSTd vivlVPlI 

^TIRr ^ tR Tfc n wtffa ll \C II 

O Kusesaya! 111 0 Padmesaya!" 0 Jalesaya! 
O Govinda! O Pritlkarta! O Hamsa! 12 O 
PMmbarapriya! I salute you. 

ara^rir -yltwi srt^ti 

ctrmiii ^ n 

O Adhoksaja! 13 0 SSradhvja! 14 0 
Janardana! Salute to you. O Vamana! Salute 
to you. O Madhusudana! Salute to you. 


1. The universal soul. 

2. Brahma 

3. Appearing in twelve forms. 

4. Composed of Kala. 

5. Composed of Samans. 

6. The sky in essence. 

7. Who includes all creatures in his self. 

8. Ruler of the sense organs. 

9. Promoter of welfare. 

10. Reclining on the Kusa grass. 

11. Reclining on the lotus. 

12. Saviour of created brings from the round of 
rebirth. 

13. Whose senses are directed downwards. 

14. Plough-bannered. 


■SSWtafa ^ TO: I 

TO: ^ o || 

I salute to Sahastraslrsa (thousand headed), 
salute to Brahmaslrsa. 15 I salute to thousand 
eyed, sun, moon and fire-eyed. 

TO9W%T^ MSiytorid % TO: I 

to??t snfotra % tomi? 

I salute Atharvasira, I salute Mahasirsa. 
Salute to Dharmanetra 16 and Mahanetra. 



TOl i|?|c(<ig|U % TO: II II 

I salute the god having innumerable feet, 
thousand arms and in one thousand yajna's 
form. Salute to yajna Varaha. Salute to the 
gigantic complexion of god. 

TO^f (cjta^ciiii feyroRaytiTOi 

TORtajj ^ fen^fR^iR^ii 

Salute to Visvedeva. Salute you 0 
Visvatman, 17 Visvasambhava and Vi^varQpa. 
This whole world has originated from you. 

tone r s* n sr y i re i v r 

44.^tiU|<r?rd|lTvHcnd TOtsig Wn wu 

You are Nyagrodha, 18 Mahasakha 19 and you 
are adored with the mula flowers. I salute you 
seeing in the form of trunk, leaves, buds, 
creepers etc. 

Rrt 3 SRUTT: W-y^ $rfTOT: TOP 

^5TO: Vmsh 3R TOTOH TOtrc§ %ins» 
O Brahmana! Brahmins are your root. O 
god! Ksatriyas are your shoulders, Vaisya are 
branches and Sudras are the leaves. O 
vegetation! I salute you. 

WTOt ^RtT dl^ugi: ^fn.'l 

TO^TMI ?^ll 

15. Brahman’s head. 

16. Having virtuous eyes. 

17. The inner essence of the universe. 

18. Nyag-rodha, Ficus indica. 

19. Uraria lagopodioides 




Chapter 87 


409 


Brahmin with fire is your mouth and 
Ksatriya with weapons are your two great 
arms. Vaisyas and Sudras have been 
originated from the collateral parts two thighs 
and feet respectively. 

Tr«n vrvir^ 

The sun god was originated from your eyes. 
Your feet, ears, navel and mind have 
originated the earth, directions, space and 
moon respectively. 


jnuTTSPj: 


foci res: l 




The wind, Brahma, three-eyed Rudra and 
Dyuloka (abode of sun) have been originated 
from your breathing (Prana), sex, anger and 
head. 


srftsfo ilwjdi fot'JiiRei ^rets'g ftn 

Indra and fire originated from your mouth, 
animals were bom of the refuse, plants came 
into being from the hair of your body. You are 
Vi raj a. I salute you. 

jjKisrw wfosTj Rsrsro Tmstg cti 

■3tSb"cbl<4cci ^foz <4 W )WTII $ o 

Salute to Puspahasa, 1 Mahahasa, Omkara, 
Vasatkara and Vausat. You are Svadha and 
Sudha. 

IpraiR 

wid.K fiw h \? 

Salute to Svahakara, Hantakara, Sarvakara, 
Nirakara and Vedakara. 


c4 ft ^ar: *»44=reyw«iii 
Rsfotefrresta ^4*r?resHcraiii 3^11 

You contain the Vedic knowledge and you 
comprise all gods. You are all holy places and 
all yajnas. 


I. Smiling with flowers. 


TR: iwwkbi 9kWUKI 

O Yajnapuru§a! : Salute to you. Salute to 
yajnabhagabhogl. 3 Salute to Sahastradhara and 
Satadhara. 

■ptlforiRfo t TR: II 3*11 

I salute to the god in the form of Bhur- 
Bhuvah-Svah, Goda (Presenting with Kine), 
Amrtadata, Suvarnabrahmadata (Giver of 
wealth and religious knowledge) and bestower 
of every thing. 

sr^nrq ^reifot sr?ifo 

7W -re'Utjj Hiumi 

Salutation to Brahmes'a. I salute you O 
Brahmadi, 4 O god in the form of Brahma, O 
supreme Brahma. I salute you O 
Sabdabrahma! 

ferret m 

ffigwrfo 4fi5Rc4 r* ^retocj tn 3 5 11 

You are learning, you are knower and you 
yourself are knowable too. You are wisdom, 
the matter understood and the knowledge 
itself. I salute you. 

$cqc*|d| 

w ^rr rr ^cnteusr * ^nr:n^van 

You are Hota, Homa, Havya, Huyamana 5 
and you are Havyavat, 6 Patr, 7 Potr,* Puta and 
sacrosanct Om syllable. 1 salute you. 

Tt rn 

^frfT xr f^rsrpJlTni 3 £11 

You are killer, you are killed, abductor you 
are and you also are abducted. You are 
politician, the politics you are. You are 
revered, supreme and holder of entire world. 


2. Soul of sacrifices. 

3. Enjoyer of sacrifice. 

4. Beginning with Brahma. 

5. Being offered as an oblation. 

6. Fire. 

7. Defender. 

8. Purified. 




410 


Vamana Purana 





mpufagTii^n 


You are Sruk Suvau (Sruk and Sruva ladles 
used in sacrifice), Paradhama, Kapala, 
Ulukhala, 1 Arani, 2 yajna vessels, Araneya, 
one-form, two-forms and three (many forms). 


mi t m ^ ^mw^ow 


You are yajna and you also are client 
(yajamana). You are Idya (to be invoked) and 
Yajaka (sacrificer). You are as scholar 
(knower), knowable, knowledge, aim, aimer 
and Is'vara. 


twiw mm Xj ffw: 

^tll^ll 

You are Dhyanayoga, 3 Yogi, Gati, 4 5 Moksa 
(emancipation), patience (Dhrti), pleasure, 
Yogariga, IsSna and omniscient. I salute you. 

mm ^pjiti 

You are Brahma, 3 Hota, Udgata, Sama, 
Yupa, Daksina and Diksa. You are Purodasa, 
you are sacrifical animal and carrier of 
animals (Pasuvahi). 

ipt mm wt: fyrat mrnsTurmyn 

M^N4l Pumn: 

You are Guhya, 6 Dhata, Parama, Siva, 
Narayana, Mahajana, Nirayana, 7 and glowing 
with complexion of one thousand sun and 
moons' radiance. 

r^imyn 


1. Wooden mortar. 

2. Piece of wood for kindling sacrificial fire. 

3. Profound meditation. 

4. Refuge. 

5. Brahman-priest. 

6. Mysterious. 

7. Egression from earthly life. 


You are Kalacakra, Isa and Purusottama 
having twelve spikes, six nucleus (Nabhi), 
three Vyuhas and two yokes. I salute you. 

mMtsm v£r?r: ^vi4ccj mfrsmj Thumi 

%ou are valour, chivalours, Hayagriva, 
Harisvara, Naresvara, Brahmesa and Suryesa. 
I salute you. 


Fg: y&i: W^T.I 

You are Asvavaktra, Mahamedha, Sambhu, 
Sakra, Prabhanjana, 8 Mitravarunamurti, 9 
Amurti, Anagha 10 and supreme. 





:l 


mrtsmj ^ii-svaii 


You are Pragvans'akaya," Bhutadi, 12 
MahabhOta, Acyuta and Dvija. You are 
Udhrvakartta, 13 Udhrva and Udhrvareta. 14 I 
salute you. 


h^Plldch^l ^ ^ dMMIdchdl dSTTI 


You are destroyer of heinous offences and 
efface the petty offences. You are unattached 
to all sins. I here come to your shelter. 

mm mrt? m^rnmprtamii 
■q^rtr cfifsRT gimoRmr jtt 3^1 1* <? 11 

O sage! Mahesvara during long past had 
recited this great praiseful, sin absolving 
psalm in Varanasi. 

^Mwwd'l mmr mmm cftef fmrmmi 

dUVIW4d«JI mtcTf miWlkf M:llho|| 

Rudra absolved from the effect of sin and 
cooled down when he took bath in the clean 
water here and saw Kesava. 


8. Wind. 

9. Form of Mitra and Varuna. 

10. Sinless. 

11. The previous generation in person. 

12. The supreme spirit. 

13. Whose action tends upwards. 

14. Perpetually celibate. 



Chapter 87 


411 


U35Rt fgnjrnt 

^1; jrf%|::ii*<?ii 

O great hermit! The man devotee to god 
Visnu who recites this psalm once recited by 
the enemy of Tripura definitely absolves from 
evils, becomes courtious, gains popularity and 
honoured by the supreme gods. 

?f?r 




Chapter 87 


411 


Chapter 88 

Another sin-absolving Eulogy 
3cTR 

fefft WR PR P^Tlfp FT PH'1 

3|p ptwiftp ptp ^rr^t ^11 

Pulastya said- 0 sage! I recite another 
psalm capable to absolve the sins. A study 
properly of it, effaces the accumulated 
account of sins. 

pfr ppp? |p? eti 

ppp?s£ PP fang- fafeBPgn ? 11 

I salute Govinda in the forms of god 
Matsya and Kurma. I salute Hayasirsa, Bhava 
and Trivikrama Visnu. 

HP4^ ^tJlchyi|imRui1i 

HTTTPnf HPP?S? PPPl WIPH^II 3 || 

I salute Madhava, Is'ana, HrsTkesa and 
Kumara. I salute Narayana. I salute the 
Garuda-rider. 

3&$3^l pftfp ^ PPPT7 |75S*3r^l 

chimilHHts l uj *T PP4% WWftppimi 

I salute Udhrvakesa, Narasimha, 
Kurudhvaja, Kamapala, Akhanda, and 
Brahmin loving god. 

sfim fasrapfar gurtlg; Pg^iyp^i 
# Tig ppt& Tt ^nui msmifaHimii 


I salute unconquerable, Visvakarma, 
Pundarika, Dvijapriya, Hamsa, Sambhu and 
Brahma with Prajapati. 

ppp? vihpr ^ ^ wfm Fran 

fonj ■ptn?^ proft pfcraRtpgii $11 

I salute Sulabahu, the god holding cakra, 
Siva, Visnu, Suvamaksa, Gopati and Pitavasa. 

HPR ^ PSTflftl PPR ^ I 

3iyHl(lJfft ^ PPR HPHIVHH,nt9ll 

I salute the god holding mace. I salute 
Kusesaya. I salute ArdhanarTsvara and the god 
absolving sins. 

PfaTFH FT PP4^ FlPHlfadpi 

PPPT fqtuj^q Xf pthfti Pcf<rft|cTP II C\\ 

I salute Gopala, Vaikuntha and 
undefeatable. I bow head before Vis'varupa, 
Saugandhi and Sadas'iva. 

wifrre; finite Tppwjpptfrargi 

PPjfr yam# V PP B l f% rT Iryicn^i 301 | 

I salute Pancalika, Hayagriva, Svayuam- 
bhuva, Amaresvara, Pu?karaka, Payogandhi 
and Kesava. 

3TfFTPFR FT FHIFH FT PKTP FraTI 

ppprsi psnggrgi 

I salute Avimukta, Lola, Jyesthesa, 
Madhyama, Upasanta and Markandeya with 
Jambuka. 

HP4^ M-tlfertui ^qPT P^crppiUi 

chlf^P PPFT5? ftlftsH rraTII99|| 

I salute the god Padmakirana. I salute 
Vadavamukha. I salute Karttikeya, Bahllka 
and Sikhi. 

raiujmu ^hmiR-hhi 

PPP? HlffvUyi «T PP4^5W faP: PfFigjl ^ II 

I salute Sthanu and Anagha including 
Vanamall. 1 salute Larigallsa and husband of 
Laksmi. 

HPT?? FT fpHPP 

HPP? FT fopleiuf PTOTlPT^II ^ II 




412 


VSmana PurSija 


I salute Trinetra and Havyavahana. I salute 
Trisauvama and Dharanidhara. 

rf ^11 

I salute Trinaciketa, Brahmesa and 
Sasibhusana. I salute KapardI who are 
penance to all ills. 

^ ^ 

TRRm ^ II 

1 salute moon, sun, Dhruva and splendours 
Rudra. I salute Padmanabha, Hiranyaksa and 
imperishable Skanda. 

■’PR^ «T ^PR^fr efre^R^I 

^ ptr^ artiirpN^n ^ u 

I salute Bhima and Hamsa. I salute 
Hatakesvara. I salute Sadahamsa and 
Pranatarpana. 

PPR* H^i4inH«tlta<*^i 

PPRT tHlftcfm W P*P& ^11 

I salute Rukmakavaca, great Yogi and 
Isvara. I salute Srinivasa and Purusottama. 

P*R^ xf ^Jpfg PtR^ RPrilfsPPfl 

cRPtfil 'ty’Hid -PIVl fl^Potjqijji n 

I salute the four-armed god. I salute the 
ruler of the earth. I salute vegetation, Pasupati 
and imperishable god. 

fltanw cii^g HlH*ua 

p*r^ TftM PfefaR^ii w ii 

I salute Srikantha, Vasudeva, Dandl 
including Nllakantha, Sarva, Anagha, Gaurlsa 
and Nakullsvara. 

fiwi^i ^rr^ ramfonHi 

M^IPTg P*R^ W 3>yifaiP{ll ^ O || 

I salute Krsnakes'a and Cakrapani the 
attractive gods. I salute Yasodhara, Mahabahu 
and Kusapriya. 

PER VJL-HVI^H,! 


I salute Bhudhara, Chaditagada, Sunetra, 
Sulas'ankhi, Bhadraksa, Vlrabhadra and 
Sankukarnika. 

^MSci'ii p|?t w ^ifrryPHi 

3^ ^ rfrf^ qTR^ qfsrfjpp^ll ^ II 

I say Namaskara to bull rider, Mahesa, 
VisVamitra, Sasiprabha, Upendra, Govinda 
and Pankajapriya. 

^3f?TR? ^ •TORT ^P5pi#PPfl 

cfe l rn fT H PPRt 33II 

I salute the one thousand headed god and 
KundamalL I salute Kalangni, Rudra and 
Krttivasa. 

gp i ^lvi ^ ^pr^t q g si RHq i 

PPRT ?f<yrehRflR'«|| 

I salute Chagalesa and Pahkajasana. I salute 
thousand eyed god, Kokanada and 
Harisarikara. 

3RRRT 7F6f fowj grftFT ^gi^RPfl 

trpr w ^rnrt qxR% sr^m?R*iii ?mi 

I salute Agastya, Garuda, Visnu, Kapila, 
Brahmavangmaya, Sanatana, Brahma and that 
all alert Brahma. 

3PIHCPf tTUtWfl 

I salute Apratakrya, four armed, one 
thousand rays, resolute, Dharmaraja and the 
god having carriage of eagle. 

p%pra «4 ^ui^i 

MiJIptf'HMcihb P*R^ MI'MWHII 

I salute omnipresent, a god residing in the 
hearts of all, the silent, pure, holy, 
meritorious, great Yogi, inexpressible and sin 
resolving god. 

frt^i frtraiH f^pfar Wfi 

^PR^^TO ^ T R ?RRi?Rntg^lR6ll 

I salute Niranjana, Nirakara, Nirguna, the 
holiest place of god and the god absolving 
sins. I salute him obeisance. 




Chapter 89 


413 




Chapter 89 


413 


Chapter 89 

Description of the birth of Vi$nu as 
incarnation of Vamana 


^ERt *rfR:ll ^11 

Pulastya said- Bali, son of Virocana went 
Kuruksetra to organise offering (yajna) when 
demon king Prahlada set-off for pilgrimage. 


sU^tRlfJcCI 

fenferaTRFRRm Sipfappi 3 II 

The great Brahmin Sukracarya invited 
Bhargavas (Brahmanas of Bhargava family) to 
participate in that holy place for yajna. 


tpjWT&mm $ marnm: wkm:i 



mm: fT55nfRPfii?n 


When Atri, Gautama, Kausika and Angira 
gotra Brahmins came to know that Brahmins 
of Bhrgu race were also invited, they 
abandoned Kurujangala. 


Hfog VH^ch l ^ i 

VTIW^ ^FT T4THJT HttlVli SH^WRUimi 

They reached at the bank of Satadru river at 
north. They took bath in the holy water of 
Satadru and then went at the bank of Vipasa 
river. 


^mt trapzrcftr i 

3T3PTJ: fHTPJlt Tpjf r^vrf^iWr^TRIimi 

Having not found suitable and comfortable 
place, they took bath, worshipped ancestors 
and gods and then went on the bank of river 
Kirana originated from the sun beams. 

cREti ^ ^ TTg -q^r:l 

fbOcldl ^rwitej ^^^rft^ll^ll 

O divine hermit! After bath and worship in 
that river, all hermits went at the bank of river 
Airavatl, took bath in it and then reached at 
the bank of Isvarl river. 

^facKVqi TWSl WUHli HRST: I 

sfgdtmi hI ^ntpisfarar: ^ptr h^hiivshi 

0 sage! Atreya etc. ascetics descended in 
Subha river after having bath in Devika and 
Payosnl rivers. 

ndl PlMHl Jl 

3RI^ 6 II 

O great Dvija! Those people saw their 
reflection when they were immersed into 
water. They were surprised. 

g- c^i: nqfgfTOPTRTTT: I 
M: ■RTc^T ^prnrf ^ fill ^ II 

The hermits so surprised again saw that 

reflection when they came out from river. 
Ultimately, they took bath and came out from 
that river. 

^rmwrsftr I sr^rc urwrqi 

f%MSRW faifaflfH fefrPHT:ii n 

O Brahmana! all people then moved from 
there discussing mutually the surprising thing 
they came across in the river. 

Then they saw a forest, from a certain 
distance. It was huge, dark looking as 
Sankara's throat and echoed with the 
chattering of birds. 



414 


Vamana Pur&na 


aTfdffrTO oSTHT qrtrTO^I 

^Jh g dHdll ^ II 


O Narada! Being that forest at highest 
altitude, it was appeared touching the sky and 
the earth lower side was covered by the roots 
deep emerged. 


3HFR W&R: I 

<?!T^cPjf: W^WTTFnftfen ^ II 


That forest was looking very attractive with 
five coloured flower plants on all sides like 
sky with the lunar mansions, giver of 
happiness and with the stars. 

t ^gT chUcW n #fer^i 

d4S*\«M^H gq TRjg* gzjTll r*ll 


% fid trt g^-.i 

^ tt^rr.-ii* mi 


They exhilarated and satiated to see that 
forest covered by lotus-like Padmavana (forest 
of lotus), ornamented by Pundarfkas and 
surrounded by Kokanadas. As swan enters in 
a great reservoir, they entered this forest 
happily. 


gognrspr 

gipr? #g^TFfRt ^rntent gf^ron ^ n 


O great sage! They saw amid that forest a 
holy cottage popularised in public. It was of 
four vargas (Dharma, Artha, Kama and 
Mok$a). 


ydltgfaijisr g^aM^jcHi^dHii^ii 
cRpg TWHVnd><ni<^d'^l 
g^sr g ^11 


O Brahmin! The cottage facing east and 
covered by Palasa trees is Dharmasrama, the 
cottage surrounded by the cane forest at west 
was Arthasrama, the cottage facing south and 
covered by banana and Asoka trees was 
Kamasrama and the cottage facing north and 
white as sphatika was Moksasrama. 


gnsrot Rtar. snfti 

3TT8Ttggf fPTTRf fdttlldl Spf 3TOPTtll ^ II 


Moksa occupies the hermitage at the end of 
Satya yuga. Kama becomes dweller of as'rama 
in Treta, the Artha becomes dweller of as'rama 
at the end of Dvapara while Dharma starts 
living in the hermitage in the beginning of 
Kaliyuga. 


r&r g tfd g^Rsn^ ? o 11 


Having seen those hermitages, the 
imperishable sages, took delight there on the 
Akhanda mountain sprinkled with water. 

■c4g^lti4u«i«i: jridf5d:ll^ll 

God Visnu is renowned as Akhanda 
according to books in religion. It is already 
settled that Jagannatha is of four icons. 

dMvfafa dirot dluiriiHl gf^m:i 

■^pttTSSI dW ijl^-clifui ^rcdii ^ 11 

O Narada! Learned ascetics and hermits 
worship them with service, penance and 
celibacy. 


T*cT ^ *<4cj4i^i5j Ll^dl ^1 

3l§*«RddI «ftcTT: TgifiildgK3U3M<&RlU ? 3II 


The hermits frightened from demons began 
to live together under proper shelter of that 
Akhanda mountain. 


dOTS^l sU^lun M-0f%lMI:I 

■hmi ^ % gjrfdraT: y-oi*«j^fyu[ryyi;in^ 


0 Brahmana! other Brahmins, As'makuttas 
and MarTcipas took bath in the water of 
Yamuna and moved towards south. 


aTOdtfdTO Tim fawjmyia 

faeofctfq traidd pi^yi gfrc^-.iRmi 

They reached at Avanti city, an inaccessible 
place to demons under Visnu's grace and 
began to live in shelter to Visnu. 




Chapter 89 


415 


^H fi sTRK< Tt 

^cctfi wi&si fwrkl ssraifttmii^ii 

The helpless Balakhilya etc. hermits went at 
Rudrakoti under influence of fright from 
demons' side and began living there. 

O sage! Sukracarya took all Brahmins from 
Bhargava family to organise yajna when 
Gautama and Arigirasa etc. Brahmins left that 
place vacate. 

^rsjcfr fefiHT *<sii 

O splendours sage! Sukracarya gave Bali 
yajnadlksa in an orderly manner in the yajna 
organised by the Brahmins from Bhargava 
clan. 


113 o 11 


The demon Bali with white garments, white 
garland and anointing the body, covered by 
the skin of deer at the back, looking charming 
due to kuss-grass, took seat in pavilion of 
yajna. He was surrounded by the other 
members i.e. Hayagriva, Pralamba, Maya and 
Bana etc. 


HcHHI TfrRTRT WIRT chill $ ^11 


His wife Vindhyavall, the chief among the 
thousand wives, the daughter of a sage, too 
consecrated. 


$fcuira: ^cW$Pfr:l 

<TRII3?II 


Sukracarya relieved a horse in the month of 
Caitra having auspicious characteristics for 
strolling on the earth. The demon Tarakaksa 
began following him. 


TjePT% fem tt^4fu || 

^ w tfurfadi) fsrort ^ 3 311 

f^euq^l 

■55% ^cmhrI to ymr^RiH.11 3*11 

When the horse had been released, the 
sacrifice had expanded, when three months 
had passed, when oblations had been offered 
in the fire and when the demons were being 
worshipped and the sun existed in Mithuna, 
then the mother of god gave birth to Visnu of 
dwarfish form. 

*PicKi4tvi 

-t re raui 1 rffoMfr grrorqi 

O great hermit! No sooner that glorious 
god, Narayana, Purana-purusa 1 born, Brahma 
in company of hermits went there and prayed 
him. 

cT ygcl^gRT^ 

O Sattvamurta! O Madhava! Salute to you. 
O immortal! O universal form god! I salute 
you. Salute to fire for the fuel of trees in the 
form of enemies. Obeisance to you, O terrible 
forest-fire for sin. 

Musclar TfrRt fspgwra^i 
TTOl w\zwr< pqlTtfrll ^\9ll 

We salute Pundarikaksa, Visvabhavana, 
Jagadadhara and Purusottama. 

-n<r«nj| sppjtf wma wrti 

TtrfRTR: fSRT.-gjRT vRT^r 

We salute Narayana, Jaganmurti, 

Jagannatha, Gadadhara, yellow apparel god, 
husband of Laksmi and Janardana. 


1. The ancient. 



416 


VSmana Purina 


TTtHT fd^IrRi 

TT^giff smsrrft wtk) qxrts^f ^ii^^ii 

Namaskara to rescuer, defender, Vis'vatma, 
omni-reach (SarvagamI), imperishable, 
Sarvadharaka, 1 Dharadharaka 2 and 
Rupadharaka. 3 

fW %TcTO% * o || 

O revered god! 0 extender of all the three- 
worlds, O who is worshipped by Gods, O 
ruler of gods! Extend your grace to console 
Indra with prompt relief. 

^ mtTT ^ feffiTT rJ Wlf Hi&TI 

You are nourisher, creator, destroyer, 
Mahesvara, Mahalaya, MahayogI and 
Yogas'ayl. Salute to you. 

smvTW: TTorfrtTT ^Tt ?ft:l 
^iafR|i ftfipwri Mil*3II 

That omni-soul, omni-reach, ruler of the 
world, god Hari said- "O sovereign! Do 
please, my Upanayana ritual." 

<WS<*K %qT:i 

Wtgral R^fTT 

Bharadvaja descendant of Brhaspati race 
and of great splendour performed the rituals 
like Jatakarma etc. of Vamana. 

fwyrw 

ift%tTT: ^TjcrarnT^n^ii^^ii 

Bharadvaja, learned to all scriptures then 
performed the rituals of sacred thread 
ceremony for Is'vara. All others present there 
then presented the gifts to him in order. 

Ujiltchd tjhpsi? at ftraarrerati 

Pulaha gave sacred thread, I (Pulastya) 


1. Supporter of all. 

2. Supporter of earth. 

3. Assumer of form. 


gave two white garments, Agastya, bom in 
water-jar, gave stag-hide and Bharadvaja gave 
Mekhala (waist thread). 

aref u rc g grlyt ^^ r g n % T T :n *5 it 

Marici, son of Brahma gave a stick of 
Palasa, Varuni (Vasistha) gave Aksasutra 
(basil garland) and Ahgira gave a broom made 
of Kusa grass. 

m 3JTc^ jm OTRSpTFT ^Fi: I 
chMU^vi 3ncjrfpJT^pqf?r:l|-«t9ll 

The king Raghu gave umbrella, Nrga gave 
a pair of shoes and Brhaspati gave a 
Kamandalu to Visnu (then Vamana), 

Pet f^rm^rr ’qwsrcmicR:i 
Tfigwri ^Tf 

When Upanayana ritual so performed 
completely, god BhOta-bhavana did study on 
Vedas with their Arigas (viz. education, kalpa, 
grammar, etymology, rhyme and astrology). 





O sage! He learned Samaveda based on 
sounds with complete stories including 
Gandharvavidya under kind guidance of 
Angirasa Bharadvaja. 

RT^R ^T r raTT?TcTSjfdM^|U?c|:| 

q o || 

The glorious god, a great ocean of wisdom 
became expert in Vedas within interval of one 
month only. He thus, gave respect to the 
worldly traditions. 

Alltelh W | 

tttcrra grafts 

Vamana, the Aksaya, imperishable said 
politely to Bharadvaja when study on all 
scriptures was completed. 

sHclim 3^TEf- 



Chapter 90 


417 


Sri Vamana said- “O Brahmana! I want to 
go at the holiest place of Kuruksetra. Please, 
order me.” The demons' king has arranged 
there the holy Asvamedha yajna. 

wnfa gi Et rryer^r frsrifa 

^ «PWHi: Tfe ^IT: yjqcfffe l 

^?7(f jifn'HMifw Vfft 

Please, see that the brilliance is being 
introduced in my holy places existed on the 
earth. I therefore, acknowledged with Bali's 
presence at Kuruksetra. 

WTST3T3cira' 

irfqbiflql cR farant "hi f^sF^ll H-iSII 

Bharadvaja said- “I will not order you in 
the matter of yours taking visit there or not 
doing so. It depends on you choice whether 
you live here or go anywhere.” O Visnu! we 
will go at the yajna hosted by Bali. Don't 
worry on it. 

&§ ifrj ftrat fed ^wtrim 

wlsisd sfe! (rarer: im mi 

O god! Please, explain to what is being 
enquired by me. O sovereign! 0 Purusottama! 
I want to know clearly the places where you 
really reside. 

Min 

?J9rIT gsrifenfif % % TRt 31^1 
fererfa ^0% 

Vamana said- “O preceptor! Please listen 
to the places where I reside in varied forms as 
I am capable to appear in different forms.’ 5 

■qitMdfU^n 

fel: WWI 

35HHT *4*113-^0:11 mall 

O Bharadvaja! The earth, sky, nether, 
ocean, heaven, all directions, mountains and 


clouds are fully covered by my incarnated 
fonns. 


^ ferr % hhtott: 

fe[T: TTraf: TtzFZH q nd ^ oWm fFTO: 4Jehldl:l 

95nai: flfjHsP'Rlfeldl 

?T ^ qgfalwjuii: tj^rmsf Tjfen:im«i 

O Brahmana! those which dwells in 
heaven, those which dwells on earth, those 
which move in water and air, moving ones 
and non-moving ones, Indra, Sun, Moon, 
Yama, Vasu, Varuna and all-protecting fires; 
corporeals and incorporeals beginning from 
Brahma and ending with immovables-all 
these, along with birds having extremely 
varied qualities, have been produced by me 
for filling the earth. 

% PIT; 

«Wejcii H6lnc)l 


All these cardinal matters existed on earth 
are adorable to gods, siddhas and demons. O 
great Dvija! The evil is decayed merely by 
reciting these. 


?f?r sRcrmwiul 5tfT(#siuraruf 

srrojnfqfa 5TOR u c u 



Chapter 90 


417 


Chapter 90 


Description of different places of god Vamana 
StfcdMRcilta 

3TTST fiftyri TTR% |RI 



God Vamana said- My first huge fish form 
(Matsya) capable to decay all sins by offering 
psalm and touch is existed in Manasa 
reservoir. 



418 


Vamana Purana 


My second sin absolving tortoise (Kaurma) 
incarnation is existed in the river Kausikl. 
Hayasirsa form at Krsnansa and Govinda form 
at Hastinapura are existed. 

eayeta*tji 3 n 

I am in the form of Trivikrama in Kalindl, 
Vyapaka Bhava in Lirigabheda, Madhava 
Sauri in Kedara and Hrstamurdhaja in 
Kubjamra is existed. 

^ grn| 

t ^ famviwi r&jtft-uHjmi 

Narayana in Badarikasrama, eagle rider in 
Varaha, Jayesa in Bhadrakarna and Dvijapriya 
on the bank of Vipasa river is existed. 

<Jid?l1x) feW«hf*?ui4jl HII 

Rupadhara form in Iravatl, Kunidhvaja in 
Kuruksetra, Nrsiriiha in Krtasauca, 
Visvakarma in Gokarrta is existed. 

cwtii ^ ii 

Kamapala form in Praclna, Pundarika in 
Mahambhasa, Ajita in Visakhayupa and 
Harhsa form is existed in Hamsapada. 

i|-y|uj||iimyu5 ^ fadWTRI drifted *{l 

qfiimdl^ ■jlgnNt xT SK4IMfrl>{Ut9|| 

Akhanda in PayosnI-river, Kumarila in 
Vitasta, Sambhu in mountain Maniman and 
Prajapati form in Brahmanya is existed. 

xRWT ^H«tTg fsRJUd^l 

fefe font f^d*ital£rayftu c u 

O great sage! Cakradhara in Madhu river, 
Sulabahu in Himalaya and Visnu form in 
Ausadhiprastha is existed. 



Suvarnaksa in Bhrguturiga, Pltavasa in 
Naimisa and GadapanI isvara Gopatideva 
form in Gaya is existed. 


trtte*pmr JiisrdA f^rn^i 

^tut frftll || 

Kusesaya, the ruler of three-worlds, the 
great giver god in Gopratara and 
Ardhanarls'vara form in the southern holy 
mountain Mahendra is existed. 

W# 'JlfWLlS'HlfddHIl Wl 

Somaplthi Gopala form at north to 
Mahendra mountain, Vaikuntha on Sahyadri 
mountain and Aparajita form in Pariyatra is 
existed. 

<*?V^r fwi dwpfi 

q^rai# xr wif-g ^ ii 

Resolute Visvarupa Devesa in Kaseru 
country, Saugandhi in Malaya mountain and 
Sadasiva form in Vindhyapada is existed. 

xt ?r# o4i^feidH,ii ii 

O Brahmar$i! Vi?nu form in Avanti 
country, Amaresvara in Nisadha and my 
Pancalika form in Pancala country is existed. 

MR ^tJiynfqq^l 

Tenrger -q^ srqVnftt xt grg^n v*n 

Hayagrlva in Mahodara, Yogasayl in 
Prayaga, Svayambhuva in Madhuvana and 
Ayogandhi form in Puskara is existed. 

cT^ fej3ToR ^TTTUTRTt rj 
3ifdgTficpi^ %bii w ii 

O great Brahmin! Similarly Kesava form is 
existed at Varanasi. At the same place, it is 
said that my Avimuktaka and Lola form is 
existed. 

M<l|ili M<l|ch<ui cisqiiHgqj 

fTMRSrft «blG^±i xt <«fi£u|i^|| 

Padmakirana form exists in Padma, 
Vadavamukha form in ocean, Bahlsa form, 
Kartikeya form and Barhin form exists in 
Kumaradhara. 



Chapter 90 


419 


3i^ wiyj w 

cHqrfHHMIgof fih(b*^Nlfqql 1RT;|| ^11 

Anagha and Sambhu fonn in Ajesa, 
Sthanumurti in Kurujangala is existed. The 
residents of Kiskindha call me VanamalL 

vi4^*m?rhhi 

«^nfg^rnf fsrcr: qftrun ^411 

Devotees address me as Vira, 
Kuvalayarudha, Sankha-cakra-gadadhara 
(holder of conch, discus and mace), - 
Srivatsanka and Udaranga Srfpati in Narmada. 

rltcf xf g hlV R ^ I 

Rnfimrf a*rat 

My three-eyed and Hutasana form is 
existed in Mahismati. Similarly, my 
Trisauparna form in Arbuda and Ksmadhara 
form in Sukaracala is existed. 

faunRiid srgitf yvrrtt ^ chuf^i 
d^ifti fawid gtrtd ^Tfvivrat^n ^o ii 

O Brahmarsi! My Trinaciketa, KapardI and 
the well-known third Sasisekhara form is 
renowned in Prabhasa. 

3^ ^ xf ftpR fqildH) 

f?T0^r VKdut TJ^II ^ ?|| 

Three icons i.e. SasI (moon), Surya (sun) 
and Dhruva forms are situated at Udayagiri. O 
sage! My Hiranyaksa form in Hemakuta and 
Skanda form in the thicket of reeds is existed. 

O great sage! My Rudra form in Mahalaya 
and Padmanabha form, the giver of all 
pleasures is existed at Uttarakuru. 

'ar Wtsfq c&gTHJI ? 3 II 

O Brahmana! my renowned Hatakesvara 
and Mahahamsa form exists in Saptagodavara 
and Vatesvara form exists in Prayaga. 


Htti ^ txWckciz) g mid^ o uf i 

n?iu|q -qT^5 3 TO)tUTT(IR'#II 

Rukmakavaca in Sona, Ghranatarpana in 
Kundina, Mahayoga in Bhilllvana and 
Purusottama form in Madra is existed. 

tpwrut -§siT<ijdHii?mi 

O great Dvija! Srinivasa in Plaksavatarana, 
Caturbahu in Surparaka and Sudhapati form in 
Magadha is existed. 

RiRsA i^roEf 

gqwfci ^uTtsyia du^WciiRHHii^ii 

Pas'upati in Girivraja, Srikantha on the bank 
of Yamuna and the Vanaspati (vegetative) 
form in Dandakaranya is renowned. 

Trrsarr 

Nflakantha in Kalinjara, the foremost 
Sambhu form in Saryu and Hamsayukta form 
in MahakosI is existed. 

cHve n ^ T -q ^^qH .11 ten 

Sarva form in south Gokarna, Vasudeva in 
Prajamukha, Mahasauri on the peak of 
Vindhya mountain and Mahdusudana form in 
Kantha is existed. 

Mi x|*q|fuH4lOT^| 

^twrrat qnVfHJ 1 ^ » 

O Brahmin! Cakrapanin (Isvara with 
discus) on the peak of Trikuta mountain, 
Hpslkesa in Lauhadanda and Manohara form 
in Kosala is existed. 

vmi ^ uviiytH.' 

Mahabahu form exists in Surastra, 
Yasodhara n Navarastra, Bhudhara in Devika 
river and Kus'apriya form in Mahoda is 
existed. 


420 


Vamana Purana 


^amru^ ^ ^Rgt fyjdyy^u 

Chaditagata form in Gomatl, SarikhI form 
in Sankhoddhara, Sunetra form in Saindhava 
forest and Sura form in Surapura is existed. 

flr ud ^n 

^ #qrat yfa fgg :ii 3 ? u 

The people are known my Rudra form 
exists at Hiranyavatl, Vlrabhadra form at 
Trivistapa, Sankukarna in Bhlma and Bhlma 
form in Salavana is existed. 

fWSTiTRI 

Bull rider Visvamitra in Kailasa, Mahesa in 
Mahilasaila and 3as'iprabha form in KamarQpa 
is existed. 

Gomitra in Balabhl, Pankajapriya in 
Kataha, Upendra in Simhaladvlpa and 
Kundamall form in Sakrahva is existed. 

TRRT^ rT fatsUKT ^1 

cfclcdlfabt 34II 

O sage! The well-known SahastrasTrsa, 
Kalagni and Krttivasa form is existed in 
Rasatala (nether land). 

Wf h^5TRR^I 

O preceptor! Kurma and Acala form in 
Sutala, PankajSsana in Vitala and 
Chagales'vara form is popularly situated at 
Mahatala. 

My one-thousand eyed form having one 
thousand feet, one thousand arms and killer of 
enemy by Musala is located in Tala. 

trtt^ 4 )f«wm 1 vi few 

chieB^ Ta*mfuH^n ^ <i ii 


Yogisa and Harisankara form exists in 
nether world, Kokanada form on surface and 
Cakrapani form in Medini (earth) is exited. 

Tret WdU fgupsq^i 
wsrowr eEftrr ^ ^ fertRii 3^11 

Garuda in Bhuvarloka, imperishable Visnu 
in Svarloka, Agastya in Maharloka and Kapila 
in Janaloka is existed. 

wnt ^ ^ utdfgdRIUoll 

O Brahmin! Akhila and Vangamaya form 
with truth is existed in Tapoloka and Brahma 
form in Saptama Brahmaloka is existed. 

TRT?PT d2TT Tt W ^ 

3HRRR? ^KI«*iVl dUt'MdH.IU^II 

Sanatana form in Sivaloka, Supreme 
Brahma in Visnuloka, Apratarkya in 
Niralamba and Tapomaya form is existed at 
Nirakas'a. 

fTt^i 

Tre gg it ^ n * 9 n 

O great sage! Caturbahu in Jambudvlpa, 
Kuses'aya in Kus'advlpa and Garudavahana in 
Plaksadvlpa is existed. 

dsn rerswTH ^yrra^Ri 
fw: wli fwtT:IU?ll 

Padmanabha form in Krauncadvlpa, 
Vrsabhadhvaja form in Salmaladvipa, 
Sahastrans'u exists in Sakadvlpa and 
Dharmaraja exists in Puskaradvlpa. 

tot #rart 9 # fiMtsTrarsgi 
wcitg ^riitf^ii 

O Brahmarsi! I am similarly, located within 
Salagrama on the earth. Thus, I exist in all 
movable and immovable things/organisms 
starting from water and land. 

trmft guJIlfd MitM-Ulft 

W=f gtiunfn tniddifri 



Chapter 91 


421 


O Brahmana! these are my sacred abodes, 
ancient, eternal, bestower of piety, most 
influencive, wroth reciting and sin absolving 
places. 

tT ^ctdlill: I 

t&T Tt$m: TraTKIT:ll'S^II 

The gods, human beings and sadhya people 
attain Dharma, Artha, Kama and Moksa by 
virtue of reciting these psalm, keeping in 
memory, visiting, seeing and touching these 
icons. 

TJjflft tpi 

WrPTl% tfhlMqrftl 

w ^TMT ff f%eTT^T feril'S'SII 

O Brahmin! I have told you these holiest 
places pertaining to me. Please, stand-up now 
as I proceed to yajna arranged by Bali for 
safe-guard of divine interests. 

faHWdicHHPPTi Plfkl* 

Pulastya said! O Maharsi! With these words 
to the hermit Bharadvaja, great soul Visnu 
started moving from there with speed and 
reached soon at Kurujangala from that 
mountain. 

?f?r 





Chapter 91 


421 


Chapter 91 

Dialogue of Sukra and Bali 


3cT*oT33Ttr 




Pulastya said- O hermit! The earth on 
walking Vasudeva in dwarf form began 
shivering, the mountains deviated, oceans rose 
in tides and the galaxy in sky suffered 
dwindling. 

«T 3T3I raJ h cbRwtld I 

f% m gT^sr: ir ii 

Sacrifice became very much perturbed 
thinking. “I don’t know what Vi?nu, the killer 
of Madhu, will do to me. Will Visnu not bum 
me in the same way I was burnt by Siva. 


^fFTT^I 

The oblations offered through ahutis with 
Dvijas of Rgveda and Samaveda hymns and 
with keen devotion were not being accepted 
by fire due to fear of god Visnu. 

cTTT^T yU^itiW SWItTFf 

<jy«iiynu ^ ^tnnRd:ii ^u 

Seeing those portents of terrible form, the 
lord of demons Bali asked Sukracarya, the 
preceptor of demons, after bowing down to 
him and with folded hands- 

(*wSmM| 4 Rft -r^tt 

T^lcf -gi mfi r ^ri T ^tothi 


^ gni^nuSII V1 



422 


V&mana Pur&na 


O Acarya! Why the earth including 
mountains is shivering like a plantain tree 
beaten by the waves of wind and why was fire 
not accepting the oblations offered in course 
of yajna which particularly are being offered 
for demons? 

fersf 'HcMicTOijgr 

ft?T: 

^TJI Ch-Rirtl ^ 5^11 F, II 

Why have oceans filled with tides? Why 
are the constellations moving with unusual 
speed in the sky and why have the directions 
covered with dark? O preceptor! Kindly, tell 
me whose fault is responsible for all this? 

■grTREr 3en^r- 
^*wsi<wmi*u4 

^Tr^T 3>l<ui ^BRW4fcflU9ll 

Pulastya said- Hearing those words spoken 
by the son of Virocana, Sukra thought for a 
few moments and replied Bali when cause 
became apparent to his mind. 

srategfo ft 

pivH i 

«n^ei:iieii 

Sukracarya said- “O king of demons! 
Listen to me. Vasudeva is definitely coming 
here.” This is the reason the oblations for 
demons offered with fire hymns remain 
unaccepted. 

R#IT y#RfT ftifc?TI 

Pit ERPSt 

■dqejxtelnl ftf?F3n<sr ^n?tT:li^li 

O son of Diti! As the earth is unable to bear 
the burden of his foot steps, it is shivering. O 
Ditija (lord of demons)! These oceans are 


violating their limits due to frequent shivering 
of earth. 

gpf wr y xtsget y ^cifor^MlRdHii n 

Pulastya said- Hearing the words of Sukra, 
Bali said to Bhargava the statement endowed 
with piety, true, benevolent and energising- 

ft; gatf ft; yn 

ft; <JT y*Rflyft<WIe|| rtfet gT sg# 

<rz4 tjszt firct tm epsRw i tarRnpn 

Bali said- “0 god! Explain the exercisable 
deed on arrival of Vasudeva corroborating to 
religion, essence, harmony and 
emancipation.” What thing out of gem, earth, 
elephant or horse should I donate him? What 
should I say Murari? What good for myself or 
his should be performed? Please, tell me the 
facts benevolent, auspicious and favourite. I 
will do as you suggest and will do nothing 
otherwise. 

*nTcf sr? ^Tsrft^Rrii 

Pulastya said- “0 Narada! Bhargava, 
knower of past and future both, thought for a 
little while on request and said- 

nRJT ehdl 

ffajimUT wft: 

?fT^Rrn^u 

You have made demons entitle to receive 
oblations of yajna while it has been prohibited 
in Vedas as these have been ousted from this 
right out. You have again denied the god 
entitle ab-initio to oblations of offering in 
Vedas. This is the reason, Hari is coming here. 



Chapter 91 


423 


treuHcH Giotto 
g>nf <g 

gn4 g Tfg ft fMt gunii 

ggsgt ^chHchif<c*i grn ^ii 

O demon! As you have asked dealing with 
Vamana on his arrival here, (it is to state) he 
should not be given even the tip of a thorn or 
the earth, gold and other things in the 
sacrifice. 

ciret frofe fggf 

gr# cart ft vi^i^i 

C^rdAvil fH<44lPl ll *mi 

You should say these peaceful words to 
him which convey no sense, O sovereign! 
“Who is able to give anything to a god whose 
stomach dwells permanently the protectors of 
earth, aerial region and heaven and the lord of 
the nether world.” 

W^r *TtrH ft '•TT’k 

3RT^ rftwf gjaf p ^II 

Bali said- “O Bhargava! I seldom said even 
any misconduct man who came to me with 
expectation that I have nothing and I don't 
want to give.” When Janardana, the ruler of 
universe is now approaching to me, then tell 
me that how can I say as suggested by you? 

tig xt tjgt wr gRiggr fsnrh 

g*ogr gwrtgg gr<fcgr ^fafir^dii 
ft twt gu 'ggi gi^md-umi ^oii 

O sovereign! Gentleman have stated that 
the man willing luxury should always keep 
bona-fide spirit for Brahmins. O great 
Brahmin! His dictum appears allright. 

fgtemfr gnrfffrr gggf% ^ntr g^i 


The activities performed by people through 
speech, body and mind, automatically appear 
and sprout in other births too on account of 
previous practice made. 

f% gT <ggr Tftrunf g gwn 
gr pT ^ chft i g y rcpvn gu w n 

O great Dvija! Have you not heard the 
ancient story of Kosakara's son which took 
place at Malayacala? 


3^TtT- 

cwag^g q^igr?f t£iyigii<^dnsigiHj 

3RSTt q^lfillcGf gtRJT f? %IR OII 

Sukra said- “O great warrior! Please, tell 
the story pertaining to the son of Kosakara, I 
am curious to listen.” 

gfcregra- 

g grfg sn ft g# n fai msiRf f i 

f? wit ^j^hWii * p 

Bali said- “0 great son of Bh?-gu family! I 
am telling this true story related to impact of 
previous practice.” Please, listen to it. 

-ft: Tjgf g Rfa ? Rqren :i 
<£lvi<*'R ^fw WRT ??ll 

O Brahmana! hermit Mudgala had a son 
called Kosakara. He was renowned scholar 
and full of conscience. 

TTRmff^fggT wgt gf%r grog; $jgn 

ggf gir^gigg^ gif#RT gfgggTii ^ ^ ii 

Dharmistha was the name of his wife. She 
was daughter of Vatsyayana, chaste, celibate, 
religious and devoted to her husband. 

wiTO pt mr: i ^i^ft .-i 

fsggTvrofg g r g gygfg gragp 

He was blessed with a son from that lady. 
He was of inert nature. Like a dumb man 
neither he could speak nor watch the things 
like a blind. 

g wr gg t£k <cw$nqi 
*t-ggRi Tjisifr 9 mi 




424 


Vamana Purana 


When that Brahmana's wife considered that 
baby inert, dumb and blind, she threw him at 
the gate of her home on the sixth day of birth. 

frram w# yiw^iRurti 

f^j PP *TPT ^TTOTrll ^ ^ II 

A misconduct female-demon Surpaksi who 
used to theft babies came there with her thin 
and lean built son. 

*=Ppf TTT 

mmx *Ttrji RrdlR^II 

She left her son there and picked up the son 
of Brahmin. She took him and went to eat at 
the mountain Salodara. 

fagHtwrenn 

Her blind husband Ghatodara when guessed 
of her arrival asked- "O beloved! What have 
you brought here?" 

"STSirafcf TRRPTrf tnJT Rr I 

She said- “0 lord! 0 master of the demons! 
I have left my son behind at the home of sage 
Kos'akara and brought here his son. 

wrrafrfr feRri 

HftljTFft Viewer 

The demon said- “0 gentle woman! You 
have not done any good act that Brahmin is a 
great scholar.” Hence, he shall curse on us 
under influence of anger. 

aW*$l5lfiTO rijafRT TTJiT 

VllVWHU 

O nice lady! Leave therefore, this baby 
having ugly face at the same place from where 
you picked it up and bring here the son of 
another person. 

13T %T TRTfft ^TU^nffafll 
RfctT fagr* re iM M3?ii 

Following the suggestion of her husband, 
that fierce woman (demon) flew on sky and 
reached there within no time. 


**T ^rftr JJg4l£R1':l 



O Brahmana! That son of demon left 
outside the home, began weeping loudly with 
his thumb in mouth. 

When Dharmistha heard him weeping for 
longer time, she said to her husband- “O great 
sage! Look at here! Your son has started 
weeping loudly.” 

5rw w fefrrorer TppreznrrrfeFfti 
wifn WT^roT^gr; pw ct 3 h II 

That virtuous and fearful lady went outside 
the home. That Brahmin also saw that baby. 

rm w-ro trail 

tWf ftstf fsraftfll 9*11 

When Kosakara sage saw the similar 
complexion of that baby as that of his own 
son, he laughed and said to his wife. 

^ 

cRtsrawg> Brlfajj •ptqt Trfm:\\ ^V9ll 

O Dharmistha! Now some evil-spirit has 
entered the body of the child. Definitely some 
one of good form, is staying on earth to 
deceive us. 


SRR TRRTIrrR^I 


With these words, that learned of Mantras 
tied that son of demon with Mantras after 
making lines upon earth with his hand holding 
Kusa-grass. 


TTTHT 

3WsfaudT RrTtt rj^T[?T: || 3 II 

In the meantime, the invisible Surpaksi 
reached there. She stopped at a distance and 
threw that son of Brahmana on earth. 


t %trqis spn* tfity l cKR : ^1 

■^T rrn^TTI^ "R ■giT^IUoll 




Chapter 91 


425 


Kosakara gripped his own son just after he 
was thrown. However that demoness could 
not seize her son even after coming there. 

(epym "rn ^uU^muHrij 

Falling here and there on both sides, she 
went to her husband and explained that she 
had then lost her own as also the son of 
Brahmin both. 

tr^ Wli TT?TWt TT^TrOFTTI 

O Brahmana! when demoness returned, that 
Brahmin gave the child of demon to his wife. 

* tITOf: ftsfT cfifw n m : 4 ra wil :l 

ti4lRidi5^ ^l)xrisfrtt'{ 

His own son was nourished by the father 
with a lot of curd and milk of brown cow 
having a calf and with the sugarcane juice. 

W <rFrt TERlcft ttHcnfq-^1 

Both boys attained the age of seven years. 
The father gave them names as Nisakara and 
Divakara. 

AviNR^IehKdffvi l ^fd : wgd*:! 
rnily<*K forrsift gd-sra f arei 

The name of demon's son was Divaklrti 
while the name of Brahmin’s son was 
Nisaklrti. Brahmin systematically performed 
the sacred thread ceremony of both. 

Divakara began reciting Vedas when thread 
ceremony was made. However, Nisakara 
being inertia, did not set his mind on Vedas. 
We people have listen this all. 

t wraens frmfr w wt ■gwem 

ir ^rrr qdddiRH:ii'<mii 

The mother, father, brother, siblings, 
preceptor and other residents of Malaya 
mountain began criticising him. 


rlfT: XET fi^FT: Rtt^ddil 

^rfqfr 4 

One day the Brahmin became furious on his 
folly, threw him in a well without water and 
covered by a boulder. 

tit ftr qgcnRiuiiPtyd: i 

ddKvMIHHchlu^: qfaPT 9>fHdlS*I^II'tf II 

That boy lived there for a number of years 
when so thrown in the well. An Amalaki tree 
was grown in that well. It laden with fruits for 
the maintenance of that baby. 

xrat e% 

crw turanon 

0 Bhargava! “A period of decade passed 
when his mother went near that dark and 
boulder covered well.” 

■OT <jgT gtd f*IHT RlR<*rM*lll 

3«t: xkN ^tfluR Rfifrtl fwITII ^ ^11 

She spoke loudly when saw that well 
covered by a heavy boulder- "Who has kept 
this boulder on the well?" 

XET Tit SpIT q^fwicfeCI 

When Nisakara heard his mother's voice, he 
told- "My father has kept this stone on the 
mouth of well." 

tttsw? m %tr: im 3 n 

She frightened and said- Who are you 
inside well speakingly so strange? He replied- 
"I am your son Nisakara.” 

RlVIldAfd XTTRTSWt 1 ^11 ^*11 

She said- "My son is Divakara and I have 
no son addressed as Nisakara.” 

XET xH? V&dRd q^l4<ctv)Md:l 

TfT STr^T fit fyicTT 41^1^1 UJWdl5%lf^ll 

That boy then told the previous story in the 
fullest details and being satisfied, his mother 



426 


VSmana Purana 


anyhow removed that boulder and threw it 
other side. 

Vici^ mjj; I 

ITT cFTO tjgT II 

O god! That boy touched the feet of his 
mother when he was pulled upside the well. 
She saw the son bom from her womb as there 
was resemblance existed. 

gwsww cT^cf Twgm ^nmv9ii 

Dharmi$tha then took him to home and told 
the whole episode of her son to husband. 

fc&fac; cTTrT ^KUI^I 

^ ^rorim 6 ii 

That Brahmin asked then- “O son! You 
didn't speak during birth. Tell me its reason. I 
am very curious to listen it.” 

rr- ^^n c^r qfo^ < s) y r <M< ff jtWwM i 

Wt faf? cRffTIIk^ll 

Hearing these words, the wise son 
reciprocated strange to Kosakara, the excellent 
Brahmana, his father and mother. 

^RTT <*>HUI TTTd ^cbrciHi&d^l 

Nisakara said- “O innocent father! Listen 
to the reason why I had resorted to dumbness, 
inertia and blindness.” 

TjcSmws? for f# ^R^r 51 

ffTTSfrtSJ cTTOt 5 ^11 

0 Brahmin! I was the son of Vrsaakapi 
bom from the womb of Mala in respectable 
Vrndaraka family in my previous life. 

TTrT: fw UT^RTT 7 IR#- «Tqfefa>TO^I 

Tt ttm ttifisrcrarfwrrani^^ii 

O father! My father that time taught me the 
scriptures providing with accomplishment of 
Dharma, Artha, Kama and Moksa, history and 
scriptures ensuing emancipation including 
Vedas. 


Rts? tTRT ngl^Hl vK(c(ifc»V!Kcl: | 

^TTcTt tt^Rr^TT? ^ ^ II 

O father! I was great scholar and expert in 
prudence as also metaphysics. It increased my 
ego making me blind and it all had turned me 
into evil activities. 



The ego further originated greed in me. It 
had mined my knowledge on scriptures. My 
discretion was cost and I became quite stupid. 

^rrarnrr «nsr str: umtdis'W^i 

qfof *T l^kll 

On account of having ignorance, I became 
evildoer. My mind also attached to other's 
wife and wealth. 


TRu i pumjfo 

d<«h TfcT: II t*t*l 


As I had made physical contacts with 
other's wife and extorted other's wealth, I was 
thrown into Raurava hell after death. 


^Tfifynj ddrcfqi 

STrtHf TfotTlSF «f TT fan :ll^ll 

After suffering for as much as one thousand 
years, the residual sins then gave me birth as 
tiger and began killing animals mercilessly. 

tif&M-WTrl WRT: f«T:l 

Ttlfopf fofTT Tht forqp^ll 

O father! Any influencive king caught me 
one day, fastened and kept in a cage. He then 
took me to his palace from the forest 

SRis^faBFr?[R?(fnT lfo?T:ll^ll 

Inspite of being a tiger, fastened and kept in 
cage, I was still in memory of the scriptures 
relating to Dharma, Artha and Kama. 

rRT ■flfoll'^HI 'n^TmfaT: dttf J ZR \ 

* wwfii44 ^fg:ii^on 




Chapter 91 


427 


That glorious king subsequently put single 
garment on body, took mace in hand and 
moved out from his city. 

trraf faaT tpt ^uiiufdui 

ITT J Tqut qMlfaq.'pHIcfril^ll 

His wife Jita was unique beautiful on this 
earth. She came to me one day when her 
husband was away. 



HWT'R W rTT^H ^ ^ II 

When I saw her, my sensuality too 
increased in line with the increase of my 
knowledge on scriptures due to previous 
practice. I said to her- 

cfirfqirTT egf^TTWllvs^ii 

O handsome, nice and ascending youth 
lady! As cuckoo attracts the minds of people 
through her sweet voice, you have attracted 
me. 

TTT M^4Mlct.u4 TTfam d 

cbq*lqiqq|cqjg Ti?ra^WlWIIV9>{n 

Hearing my words, that beautiful lady 
replied- “O tiger! How is coition between us 
is possible?” 

<trt ira^r fwn^i 

4!<y<yid<4ia PnMi|uqrfij 

O father! I then said to that beautiful queen- 
"Open the doors of cage and I would then 
come out immediately.” 

f^T an? nfwrrfrfl 

cffit tWTct #q}q[||V9^|| 

She said- O tiger! The people will see us in 
the day. I will open it at night and then enjoy 
coition to the extent of satiation. 

d|italgn4N i ^lrt^rs^nr:l 

3JT TTT WtT fq»itaqiU9\9ll 

I further said- ‘‘I am unable to enjoy if any 
more delay is made. Hence, open the door and 
make me free from striyos.” 


trt: ttt ift c resM iRg^ng^i 

<rat sft Rnfcrtaf ^nrn^nv9dii 

Then the large hipped lady opened the door. 
The gate being opened, I jumped within a 
moment outside. 

wrft Pwusidlfa Rjsnft f? anroti 

TTT ijflHT W -JhfclM II 

I forcibly cut-off the fetters, iron-chains etc. 
and caught that queen for coition. 



Wll: TTcfasj fog qR^rf|!d:IICo|| 

The attendants of king, powerful and 
chivalrous enough saw me and gripped me 
with weapons from all sides. 

W#: 'JfHTfa: ^ 

ITT ttt fpWTTTf??TT: ll<^ll 

They fastened me with thicker cords and 
chains and then thrashed by mudgaras. I 
requested them not blowing so hard on my 
body when it was continuously going on. 

ct t r ^wcKu4 tt^t TSRtarq i 
# Tips? TTRPRT TnftEFTn 6 n II 

O resolute! Hearing my words, those 
people thought me demon, tied me with a tree 
and killed at last. 

^Tt Ti^nf-mUTIdj 

^rhl 'TTRTtS? ■^TTn^T." II 6 3 II 

I again fell in heaven on account of coition 
with other’s wife. After passage of a period of 
one thousand years, I got liberty and then took 
birth as a white donkey. 

traiftr TPrii^ii 

At that stage, I lived in the custody of a 
Brahmin called Agnivesya having several 
wives. Here too the knowledge acquired by 
me in previous birth was ready in my 
memory. 



428 


V&mana PurSna 


tt^t ^t i ffi n wrf dVMm^n numi 
Rw(d 4 nd: TsTOTfq$j:i 
dig«iw Mfdfe 3 nw ^nr^ii t \ u 

The wives of Brahmins have employed me 
in riding work, one day the wife of that 
Brahmin wished to go at her father’s house in 
Navarastra Desa. Her name was Vimati. Her 
husband said to her- ’’Ride on this white 
donkey and visit there happily.” 

mfo n wi q»r*f ww :i- 

r ^ tRft tfrofew moil 

Return from there within a month and don’t 
wish to live there anymore. That wife rode on 
me after she heard these instruction from the 
Brahmin. 

?RFTR^arra 3 PTPT 

R cPcft Rll <1411 

aidd'iurt Rig wit *n&nw i 

^McJdl' ^gT dl^Ml^dH.IU < ?ll 

O sage! She freed me from tie and set out. 
When she reached just half the way, she 
alighted from back and got down for bath in a 
river. Being in wet clothes, her complexion 
fully disclosed before my eyes. I fell in love 
with her and excited. 

W gifafdT guf uRfiTT y(«l 4 W*l 

d wiijmR «it m ufddt si wigr: 11 ^ 0 11 

She fell down when I leapt upon her in 
sheer excitement. O father! Having under 
severe influence of lust, I bent on her 
immediately. 

ggt t atjqfc r fin aq g Rfo w n 

-qfg r wg cgrrf^Rr:ii s *11 

O Brahmin! An attendant of her husband 
was coming behind us. He saw what I was 
doing. He picked a rod in hand and rushed 
towards me. 

MRriMt Sfdt gf %UUijld :l 

tdcfldivwi *3^11 % ? 11 


rttret «iuhivAi 

e ram-rfeRI q^N l ^matlfcldi^ r: II ^ II 


I left that lady there immediately under fear 
of thrashing to be given by that attendant and 
rushed fast towards south. He strip of my rein 
trapped in a fatal bush of bamboo. I thus, 
trapped there for six nights and then dead. 







ddt ^ 5 : ^rRtJT gtldRlII^II 


I had to see hell. After release from there, I 
became a parrot. A wicked hunter caught me 
once in a cage. 


Ignai gftrregjmr ?nfmi 
Rrftm: II mi 

$>KV<I^R«Md cifa^^dfwd:l 

fljfKidwwKiwi 3ildHi*^*kHiRRr: 11 $ 11 

fq?T: 

#mteRTii^n 

gSTl# derail xt dfui<h^ ftraT ^Rl 
RTCfT RIT WRjl 4 || 


He sold me after sometime to a business 
man having martial status. He understood me 
well learned and courteous and thus, put my 
cage where his wives were living. Those 
women used to give rice, water and 
pomegranate to eat. One day, his lotus eyed, 
broad nipples, attractive pubic and thin loin 
wife Candravall opened the door of my cage. 

ht sun? ^ttrt iii«grRw)i 
y*i(mR tftnmir rrrt r ft r <r: 11 s 11 


She, having beautiful limbs and smilimg 
sweetly then seized me in both her hands and 
then she placed me on her heavy breasts. 

RTtst <shflcu j Hici ^4*41 fc»nR<g 

nnbjWKKnsi ° H 

RStst w ^ RP r ^ i 

Riteft yiralsfw 35 ^: 11^11 

I expressed temptation to enjoy sex with 
her. I began giving parting to her and in 




Chapter 91 


429 


course of that my neck trapped to her metal 
garland and it was so acute as it killed me. I 
again fell in the hell being such malicious 
mind. 


TT t|T WT fcWlftHtHH 9° ^ II 

wiTta ^icfsn wtj 

dutasid: IT <w+^c||^ '50cT:ii ^°^ll 

TTBRtt d^l 3qfiRri^T:l 

o 

^o*n 

I then bom as a bull and once reached at the 
home of Candala. He yoked me with carriage 
and his wife rode on it. That Candala was 
driving me to forest and his wife was singing 
happily. She was seated rear side. My genital 
excited and I became anxious to look at her. I 
suddenly turned back and fell down reverse in 
that process. 

qfert ^firwrif $uifa*m<ti 

Tpng lUk^WIM ATT:II ?o mi 

I fell down due to momentary jolt I took. 
Tied to the yoke tightly, I died. 

fWTRT 

I again was thrown in hell for another 
period of one thousand years. From there, 
fully known to my previous births, I have bom 
at your home. 

sRirfr wfa *rppr£pr:i 

(tdivtiyid VTT’t^nrfuT 5RR tTFTcf WTII ^ol9|| 

cRg qwfM gsjxRI 

qPTffq JJlTWTlfuT *RT7T <#r4u(l ftTTTlI ^o«£ || 

I am remembering really all those previous 
practice, I got knowledge on scriptures and 
bondage of evils both coincide. I will 
therefore, seldom commit any evil though 
application of my mind, acts and speech in 
this yoni. 

3TSTH^pt T5W: VTTM^fechl 

wwr grsfq f3i«n^r ^nwtir ?o ^ ff 


Good, bad, perseverance, profession 
relating to study, bondage or murder all are 
performed by the previous practice. 

'QZJ tflfcjdTl ^ HKcl cTTcT mH<4:| 

Tt ftffrT ft ch^fd ^11 ??o|| 

O father! When a man is known to his 
previous birth, he always remains away from 
committing the evils again once committed. 

*pr 

Hence, O • sage! I will go to forest for 
increasing the account of noble deeds and 
absolving the evils committed earlier. 
Apparent Divakirtti, your son for worldly 
affairs i.e. living as household. 

^c<JT^| TT 

3T«T«l WdlfttfTl TT^fl 
'jnTFT jqq grft: 

T5TRT 

Bali said- O hermit! With these words to 
his father, Nisakara touched the feet of his 
parent and went at Badarikasrama, the sacred 
residing place of renowned god Narayana. 

1*5 JTTSVtllTHtlW JTTf 

wrfqr ^RiEqwnf^rfqi 

trwra -gsf fererf ^ w 

STWTTwrnftjTj rf fldHuii 

Similarly, a man performs the acts like 
donation and doing study under the sheer 
influence of previous practice. I am therefore, 
revealing the factual position of pre-practice 
before you about me. 

TPTt cTOSWR tf# 

jfRlft 3<Wf*dl % ^ 

Mtfrfaviirq qRTII ^*11 



430 


VSmana Pur&^a 


O hermit! O preceptor! Donation, penance, 
study, stealing, heinous offences, immolation, 
knowledge, Dharma, Artha and fame etc. are 
originated in man proportionate to his practice 
made thereupon during previous births. 

^R Rn t ^KiK i fa m fqni ii nmi 

Pulastya said- die demon king, Bali, the 
mighty began to fix his mind on Narayana, 
holder of discus, mace and sword, the killer of 
Madhu-kaitbha with these words to 
Sukracarya, his preceptor and 
regulator/adviser. 



430 


VSmana Purana 



ydyiUrfimi 


He honoured the god of gods with arghya 
etc. formalities, brought him to Bharadvaja 
hermit and entered in the altar of offering. 

yfeywii yffeiHd:i 

ylcu^ qrig^rfF fcE tTFRfll H ll 

When Vamana entered in the place of 
offering, Bali gave special honour and said- O 
god! O respected! Tell me what should I give 
to you. 



^TR-T ^tii^ii 

That immortal god laughed longer, put his 
sight on Sukracarya and said to Bali. 





ifynr^JircJtnrnnirttFj 


Pulastya said- The god in his dwarf form 
just then appeared there. He spoke loudly 
when arrived at the place of offering (yajna). 

3&cbKMc|I: $jd<i) 


The hymns of Vedas with syllable "Orii" 
are existed there in the form of hermits. 
Asvamedha is the supreme offering and Bali, 
the king of demon is prominent among the 
people who performed offering till date. 


late: 

Bali, the balanced mind demon king went at 
the place where god Vamana was with arghya 
(a water vessel). 


1 tet spit u r wri xf 

The preceptor to my own preceptor is 
Agnihotri (viz. does offering daily). He did 
not perform yajna and lit fire on other's land. 

•qtr *<Rcj<nfei 

O king demon! For the sake of my 
preceptor's pleasure, I beg you merely three 
steps measuring land as per my complexion 
(viz. size of body). 

qf<ri*iWH4is*T 

^TUt rT tITO ^FPTsra^ll < ?ll 

Hearing the words of Murari, Bali stared at 
his son Bana and wife and said ironically- 

^ HUfUlH m: ftr%l 

rtu^oii 

O beloved! “This dwarf is not only smaller 
in body but his mind is dwarfness.” He asks 
only three steps measuring land due to 
dwarfhess in mind and nothing more. 

wrt ItnyidiSc-uRwi HtIUli 






Chapter 92 


431 


tHiR* 13ft g 4 ggrfg 

qft? fqwj4 <9gJBl!W:ll nil 

The god oftenly keep away the unlucky 
people from wealth in abundance because of 
their slow wit. This was the reason, Vispu did 
not make more efforts. 

g fafa’kfgl g^T g p qfg i ftfa :l 

gfg graft wiqgsi grft<^qggq*{ii 

The man having his luck reverse is 
bereaved by almighty from giving. Inspite of 
here being a donor so great of me, he merely 
asks for three step land. 

^IcPJcMT g*R tr^T^n- 

?ft ^3T:l 

fqUJil 

gggtfftrg gil ^ II 

The great man Bali again encouraged Hari- 
“O Vi§nu! ask for the things like elephant, 
horse, land, attendants and gold etc. whatever 
you wish.” 

fqinft ^Idf 'JiMdtldtl 

gw g iqi^qggftu 

You Visnu are beggar and I the ruler of 
world is here donor. When this is the position, 
it will really be shameful to donee and donor 
both. 

Tgrara gr tfftgf gg graragifft gn 
xjftsg: gwPt^at wtgra^ggmn^n 

0 Vamana! Please, beg again your desires. 
Tell me what should I donate out of nether, 
earth, Bhuvarloka or heaven. 

gifting: ggftigiHj 

Ptriggr <gg graf qgggg;ii ^ u 

Vamana suggested- Give elephant, horse, 
land, gold etc. things to the persons requested 
for. O king! I need only this. Please, give me 
land measuring three steps. 

$^4^ ggft gmftg Wf*: i 

gfoffrcgrgig fom: grqwfii 


Th^ great Bali, picked up Kamandalu and 
resolved for giving land measuring three steps 
to Visnu. 

'RTEft WT ^<*>k 1>l 

ggftgqgwurrak gpg g^gg^ii *<s n 

As soon as the water fell in the palm of 
Visnu, he held a gigantic universal form in 
order to measure three worlds. 



gm gift gFppft 3^*gt ftwgrhi ^ n 


fgftftgr qszhnft to! 

ftsrat Traroffttn^oii 

ff^grgiftgi: m graft gggrfg gi 
gf^%gasg^g^fft>raT:imii 

The land was in his feet, ether in legs, 
Satyaloka and Tapoloka in both pubic, Meru 
and Mandara mountain in both thighs, 
Visvedeva in loin, Marudganas at the top of 
anus region, Kamadeva in genital, Prajapati in 
testicles, seven seas in armpits, all bhuvanas 
in belly, rivers in navel region and yajria in the 
belly. 

fgjggfgg; mf: fkrnrnt <j ftftggT.-i 

Ysw gggt ftgi: ig^rr ? ? n 

All activities Istapurta etc. mere existed in 
stomach. Vasus and gods were on his back 
and Rudras on shoulders. 

<aigys fgyr: ggf gggtsift gft gtjgr;i 
igft gferai vm 

All directions were merged with his arms. 
Eight Vasus were in his hands, Brahma in 
heart and the thunder-bolt on the ribs. 

sfrgggr sftqsft g^crr ggfft ftgg: i 
gtatsfgfg^gtngT fgirrcggFrqftggT:ii 

Sri and sea were in the middle of his heart, 
moon in mind, Aditi, the god's mother in neck 
and all learnings in the wrinkles on neck. 




432 


VSmana 1’urana 


fOTTT: 4i'W>UI <VH^I :l 

vHterr: 

R$*OT w HRT3OTT; ^quirmiHqifiFftl 

«RTOTt RmiTST W TTOT: TR&tfOT|IR$ll 

Brahmin worshipping fire was in his 
mouth, all religious rituals on lips, the 
scriptures relating to virtue, love, money and 
salvation, together with the hygienic rules, 
including LaksmI on forehead, Asvinlkumaras 
in ears, wind in breathing and Marudganas on 
all joins existed. 

^cS^Tfilfn ^RT fafT ^ 

^IS^nOT: <j>fd«hi^:IR^II 

All aphorisms were on his teeth, goddess 
Sarasvatl on tongue, moon and sun on both 
eyes and Krttika etc. constellations were 
existed on eye brows. 

fVUsH*ri ^CTR pt TRTT 

OTW frinfcrr w TT#tr:ii^n 

King Dhruva sat on the tuft of God of gods, 
the stars shot from the pores of his skin and 
hermits on hair were existed. 


■goh ijEOT wn^WT=FT:i 


The god, dear to all organisms so merged 
all and measured this entire earth consisting of 
movable and immovables in a single step. 

fdSMMIUIW rTriT ^1 

4riTT:l 

When that gigantic god was measuring the 
earth, the moon and sun became his southern 
and northern nipples. Similarly, moon and sun 
occupied the left and right portion of his 
navel. 


Wring TepfejfarTTTOT: I 
tlT? MWlH|^4dl‘<riH,ll 3 *11 
He then measured within half step, the 
heaven, Maharloka, Janaloka and Tapoloka 
and measured by another half the Vairajaloka 


and the aerial region was filled with the 
central part. 

OTT:.JWlftRI * 3 ^ ^fewjf^JUiiwAi 

Slgiluil«‘Tl?WI PUlHl* WTW ^:ll^?ll 

O Brahmin! The huge and valorous foot of 
Visnu thereafter crossed the belly portion of 
cosmos and entered into Niraloka. 

fa^fyuil JRUdl ctiilgl dcdlclj 

fjfZRT ^T ffeRT M: II3 3 II 

(TOT (TririfcRT OTWT: I 

3»if%:ll3*ll 
sfa W f*WH 9 >'fcTTSrc:l 

c4 "5^ OT? *Tt U(fte5 STHl^mi 

The stretching foot of Visnu then crossed 
forcibly the Kataha. His foot then reached 
near Kutila river. O sage! Kutila then 
renowned as Visnupada. The ascetics 
subsequently began taking bath in her 
considering as divine river. The gigantic god 
reached Bali when third step could not feet 
anyplace to measure. He said in an irony- O 
demon king! Fierce bondage grip the man 
when the debt is not repaid. Accept either my 
foot now or accept the rest as liability. 

d-fllfora: fiOT TJfT: I 

OTOT: OT3T ^yfdHJI^II 

Hearing those words of Murari, Bana, the 
son of Bali smiled and said with reasons to the 
lord of gods- 


3cJTrT- 

R^Hc^lcUi 

■^l4^enR^ydlPl ^ UHI 

ggj crfH OT sfera tj f cttfr f t 

ot f^Rmra^ii ? ^ II 

Bana said- “O ruler of universe! You have 
derogated the dignity of the earth by 
constructing/classifying it in six bhuvanas like 



Chapter 92 


433 






434 


Vftnutna PurSna 


Pulastya said- This being said by Bana, son 
of Bali, God Janardana, the foremost creator 
replied Bana- 

ftfa*»l ggig- 

gi^Twft ggrefti <ggr giftg graggi 

Treil^ll 

Trivikrama said- “0 son of Bali! Listen to 
die reasonable answer to your curious 
statements from me.” ’ 

(mcII Trm 

I very first had stated to your father to give 
land measuring three steps as per the size of 
my body. He has performed donation 
appropriately. 

1% g %ft mm ^ sfa'Wct 

yi^^H ft:?i|f MMIT^T jfiggggjlt^ll 

O demon! Does not your father, Bali, know 
my size, so that he unhesitatingly offered me 
three endless steps? 

g<g gjiftr ^ftvg gftg g^fgTftgpfi 

It is true that I can measure the entire 
worlds consisting of Bhuh, Bhuvah, Svah etc. 
It is for the benefit of Bali too that the three 
steps have been made. 

dwia-MH g??gj 

^rt cTHl^dfg dl^faujfdll k *11 

O son of Bali! As your father has given 
water in my palm as a proof or resolution, he 
will attain age of a Kalpa. 

tfc TRRft gwr JJll^'cTW fTTWfl 

gigftft; g grift gftrfgft gfg*gftim*n 

0 Bana! Bali will be coronated as Indra on 
expiry of Sraddhadeva Manvantara and on 
commencement of Savarnika Manvantara. 

ftggT gun ^gfgtfgggn 

sildN ggg 

With these words to Bana, the son of Bali, 


Trivikrama god went to Bali and said him 
affectionately- 

gtgggppgg- 

sn^Ttnr^pmgT ggs tdtt hj 
yuri -im MMici gg gg ftgggtim^n 

God said- “O king! Till my honorarium is 
paid, you go and live free from diseases in the 
nether world called Sutala which is highly 
fruitful.” 

gftregra- 

^jgft ggft gig gg ftgT: gftfsoqgi: i 

$ ftgr? ftgfwift ftgggtimmi 

Bali said- “O demon! Tell me the 
wherefrom I will get undepleting luxuries for 
living with cheers and sound health in 
Sutala.” 

ftfo&g 3grg- 

fggnEsng ^^5 gift ftgift gs§gri 
gftarfft M^fti gift g^gifgg^i-.im^u 

Trivikrama said- ”0 demon king! I 
describe all those sumptuous luxuries which 
will be received by you while residing in 
Sutala.” 

gigpgfgftggiftgnsRKhftgiftr gi 
ggigftRigftfggftgftr ggg: g^uu^n 

The donations made without following the 
manner prescribed, funeral rites (Sraddha) 
without Vedic scholars, studies performed by 
those who do not observe the vow of 
Brahmacarya will have their fruit accrued to 
you. 

W wyrtfei TJTHT ^rt 

aKHfcmql din era ^ 13 ) H^o£ra:im6li 

Pratipada after Sakra festival shall be 
observed as a day of your worship and this 
day will be addressed as Dvarapratipada. 

rf^ rat d^u^cdi ?ST: JST: ^ci^di:l 
3«4<9ns«frl diiSfruiPi ^qcT:im^|| 



Chapter 92 


435 


At that time, the healthy and wealthy 
people will dress well and worship you with 
flowers and lamp lighted. 

ytsMdM) 

fcclTftVl 

^ til WoTO cjfapt rTII ^ o || 

As an attractive festivity (mahotsava) 
continuously maintained in your state due to 
human beings all in pleasure, the festival 
being celebrated on that auspicious day shall 
be called Kaumudl. 1 


Wm fif 

Madhusudana then sent Bah with his queen 
in Sutala loka. He took yajna with him and 
immediately went at Indra's palace surrounded 
by gods. 

wsrerfrcr y i ftqwm ii ^ 11 

O hermit! God Vi§nu, the omnipresent god 
then returned heaven to Indra, made them 
share-holder to the oblations offered through 
yajna and suddenly disappeared before the 
very eyes of the lord of gods. 

•snf iRl 

W^s-grrair M^di <a<-r*ii 

The demon Salva made a large army of 
demons, constructed the city known as Saubha 
and began to walk freely in the sky when 
Vasudeva returned to his abode at Vaikuntha. 


^cefT %t 'R^Trqr 


4 tdK<fcliiT: 

The great Maya with his wives and 
attendants constructed three palaces by using 
gold, copper and iron, provided with all 
amenities of the highest order, and began to 
live happily there in company of Tarakaksa 
and Vaidyuta and his servants. 

rnft tttidri^li 
V^PuidUsti 

ft TT STT& w II $ mi 

Banasura also constructed Sonita city 
taking care of all safety norms and began to 
live there with demon kings when the heaven 
was seized by Visnu and Bali tied under 
resolution and sent to nether. 

■qcj fnr ^JdtfAui faajjqi 


TREfontf ^<cbi4Rt^ 

f|dw f^si^vnlfi^rfii ^ ^ ii 

Thus, Visnu, the discus holding god 
appeared in dwarf form during long past and 
tied Bali under promise for the interests of 
Indra, welfare of gods and all benevolents for 
hermits, cows and dvijas. 2 

fnt: 

^ 

Ttni^nftniSPT jprifaii^u 

O hermit! I have described the episode on 
appearance of Vamana, the god absolving sins 
and enhancing noble deeds. Sins are absolved 
and noble deeds increase by listening, 
summoning and reciting this episode. 


1. Full of hilarity. 


2. Twice-born classes. 



436 


VSmana Purana 


T^trE 'HcPT: 

^nzRi^^gcKiqisftr for 

cwafybqiui^^u^iii 

O Brahmin! I have described an episode on 
origin of Vamana, the immortal god having 
far and wide fame and binding down of Bali 
by the imperishable (Visnu) of sacred fame. 
Now, ask “what more you want to listen?” I 
will tell that exhaustively. 

tsrtawMtuil dfcw-eH 

%orf^PTt5Gmr:ii<?^ii 




436 


Vamana Purapa 


Chapter 93 

Worship of Vamana by Brahma 

gw w TOI «l(d4;&l ipffll 

Narada said- “I heard all that as Vamana, 
the along almighty had tied Bali under 
promissory estoppel. However, there is also 
another matter to enquire. Please, explain it to 
me as 1 ask you. 

SRraft tth: wtw ? ii 

cRI 

<ST SJHaqip^fall 3II 

O learned hermit! “Tell me that where had 
god Visnu gone after disappearing when he 
assigned the ruling of heaven to Indra, the 
king of gods? In addition to it, please tell me 
that what did Bali at Sutala do? Kindly, tell 
me in particular that what activities he 
performed thereafter.” 

3RI«lfa ftrara ^TTRts^cJlUH: I 

*nim i^<qqfii^|kfti¥HHii'sii 

Pulastya said- God Vamana abandoned his 
dwarf form after he vanished and went, riding 


on the serpent devourer (Garuda) at the abode 
of Brahma, the abode of gods. 

Brahma, the imperishable god stood up on 
his lotus-feet and embraced affectionately him 
when he saw Visnu came there. 

MRtet^lr4 fgfiRT %9T: MyH^dl #^1 

utras f% RAuig *rawrwT ^ n 

Brahma honoured Hari in prescribed 
manner and asked- "Please, tell me the 
purpose of your arrival after a lapse of prolong 
period." 

Wlrfcinfl W cFI^ -R??fcrq;i 
Ijrpnt gfridKHHhvaii 

The ruler of universe replied- I have 
performed a noble deed. O Svayambhu! I 
have tied Bali for ensuring gods' share with 
yajna. 

gtcjT yRdWHft:i 

m vat Tit c it 

Brahma pleased hearing this- "But how? 
Please, reveal that form before me too." 

cjrft iibssaM:i 
<V^IMIft rlf IIII 

The Garuda-bannered God exhibited that 
complexion incorporating all gods therein. 

t ^gT yu^dcbl^ iifjHI^ffa^dHI 

dicii^'lfeciMi^ tmlsir: 3nJrats«raq;ii u 

Pitamaha bowed his head when he saw 
Pundarikaksa expanded to ten-thousand 
yojanas wide and equally vast in height. 

m: w*r wj ^i 

^f#R¥T XRF3T: ^snft^ll 

Brahma bowed his bead for longer, 
appreciated and began reciting psalm of 
Mahadeva with keen devotion- 

Tigjsjip 

fW §TTf<M5JR 




Chapter 93 


437 


snpftffttR srfoaftffiw yjftn tr^Tcbflirt 
foty<HP{ mi iqtn psarar wo&m 
mrmx %U3 p^tht W^t i%eoft amTf^r 

'JRRT <jhd|c)4 H$l^c( 3RT5 3FRT 

snsRPTKTftsrc «prenr ^jfosiy 

otM chMHRrais? sifter fftnjpr -q^nfiram 
3MTKI8T RISR OTHR ^ffRTC cRmTHTO? r^ft? 

tRortar trhw fftrir ^if3i|ui tt^rr iftiEq^r 

tjftp ^<*H4 Mgicbc^ *RRi«jii arf^g 
yylrq^ ?I??ITO p^<*i ^IttlfMch 9icHlrM«t) 

o4ftidt<* vjittb mw* vrvwi mm 
ys&vi ?f<4i?r pft.vi ftR T^tr Tpr 4ft 
Tra &r ^nfayro w# jftftyi? fflr<zm 
£x #(8=r %raw ^c^ i feyRT f iviviy 
aratp ym? ^wfts^n 

35b WWftfefa TTI^nftT ft 

yjtRtsftr M^ i M -^i s Irr ^trargrfa *jffi T gfd<fa 
?ft ^ftr: jn§: 3*> 

fy«^9T ftsn?*RK &w RRRwr 

fftgfwmci^ w TJ iwg^rwrs'i7y^ ajfw d: 
wjfn: 3v6pR fy#s*ra^ ?r^<ui<jRV)«T:i 

^rr sryfts^rfspjrraw ^hmI ygyft 
WppFW: WTf: 3ft 5WM 
>MM<*: WUirwimt wfftjT ftirft l/K^Wd 
srfcnf$>Tt ftftr ^fty^yif^Trtw: 

w4ft^l4dVftl<&dl: Tjrfasmjfo?! "*ft ^tT: 

: I 3 T?Tf fc| ) airM«»jlsftr 35 b 
ytM^i'Hlify M^i^i'Hisftr TRTTtsftr aignffsftr 
^IfrcfjRlSKT cjlM^Khl^ 
wmwiitftRr iftiftrsfir ftsfaftsRr 
*reraR*ratsftn y^mrsfir y&TrdisRr 
y^ TEi s fa ^wdrsfa ^ p3 ^ ^ 

tsrfsfa y^raftrsfa pftfttsfa 


ritMsRt tr grfym stftn sftrsfa 

fmytsftr ?fttsfa pm4lsfa 
ftdiifa Miyfydiifw ptsftr ^fttsftr ^mTsfft 
FspTRtsfft fprntJTtsftr ir frg ffi n 
^riiifa arfttsftr faydsimisRr ^prpiitsftr 
ptsftr smnmtsftr sRftsRi ftftftft Irftsfft 
tThtsRt ygTsftr ^RTsftr prsfir 
gUTsftr ^Idisfy d^iidisftr JifdMcn JifruRt 
?nfrn *jwqfa yriw ^sRt ^mfirn 
■Rt^tsftr ^4di y|<R» prtsftr ttrttsRt wtRt 
TTPTtsfa pfsRr ^tutsRt ^%uirsRt ?rtsf% 
f^nrrtsftr M^HdHtsRr snf^ryjwytsftr 
pfrmtsRt gRnRt prrsfiT ^ttsIit wrttsRt 

uj 

3v^fsiiT ^tsftr cnftslrr 

ctM^sf^r ^rsratsftr ^ftsftr vmtsfa 
firawtsftr tRT^rtsftr 

HMciVIcblVli^ ^T%ftr ^R?WcTt5i% 

^nrfsftr 

I salute you O god of gods! Vasudeva! 
Aiksmga! Multiform! Vrsakapi! 

Bhutabhavana! Supreme among gods and 
demons! Surasura mathana! Pitavasa! 1 
Srinivasa! 2 Asuranirmitanta! 3 Amitanirmita! 4 
Kapila! Mahakapila! Visvaksena! Narayana. 
Dhruvadhvaja! Satyadhvaja! Khadgadhvaja! 
Taladhvaja! Vaikuntha! Purusottama! 
Varenya, Visnu! Aparajita! Jaya! Jayanta! 
Vijaya! Krtavarta! Mahadeva! Anadi, Ananta, 
Adyanta, Puranjaya, Dhananjaya, Sucisrava, 
Prsnigarbha (I salute you). I salute you O 
Kamalagarbha! Kamalayataksa, Sripati, 
Visnumula, Muladhivasa, 5 Dharmadhivasa, 1 


1. Wearer of yellow garments. 

2. Abode of fortune. 

3. Ender of all constructions of demons. 

4. Having unlimited form. 

5. Abode of all roots. 





438 


Vamana Puraria 


Dharmavasa, Dharmadhyaksa, 1 2 Prajadhyaksa, 
Gadadhara, Srldhara, Vanamaladhara, 
Laksmldhara, Dharanldhara, Padmanabha. I 
bow my head for Virinci, 3 Arstisena, 
Mahasena, Senadhyaksa, Purustuta, 

Bahukalpa, Mahakalpa, Kalpanamukha, 
Aniruddha, Sarvaga, Sarvatman, 

Dvadasatmaka, 4 5 Suryatmaka, s Somatmaka, 
Kalatmaka, Vyomatmaka, 6 Bhutatmaka. 7 O 
essence, supreme soul, immortal, Munjakesa, 
Harikesa, 8 Gudadesa, 9 Kesava, Nila, Suksma, 
Sthula, Pita, Rakta, Sveta, Svetadhivasa, 
found of red apparel, dear to all, treasure of 
love, Hamsa, Nllavasa, SIradhvaja, 
Sarvalokadhivasa, Kuses'aya, 10 11 Adhoksaja," 
Govinda, Janardana, Madhusudana, I salute 
you. You are having one thousand heads, 
eyes, feet, lotus, Mahapurusa, one thousand 
armed and having one thousand icons. The 
gods address you as Sahasravadana, I salute 
you. Salute to Om Visvedeva, VisvabhO, 
Visvatmaka, Visvarupa, Visvasambhava. This 
world has been originated from you. Brahmins 
have originated from your mouth, Ksatriyas 
from arms, Vaisyas from both thighs and 
^udras from your lotus feet. 

O Svayambhu! Space is originated from 
your navel, Indra and fire from mouth, the sun 
from your eyes, moon from your mind and I 
am originated by your pleasure. Your anger 
has given birth to Tryambaka, your breathing 
has given birth to Matarisva, 12 the head 
originated Dyuloka, the directions from your 
ears, this earth from your feet and 
constellations have been originated from your 


1. Dweller in religion. 

2. Supervisor of religion. 

3. Purger. 

4. Twelve-formed. 

5. Sun-formed. 

6. Sky-formed. 

7. Cieature-formd. 

8. Yellow-haired. 

9. Conqueror of sleep. 

10. Lier on Kusa grass. 

11. Bom from a lower organ. 

12. Wind. 


splendour. All tangible and intangible matters 
have been originated from you. I salute you as 
you are in world form "Om" syllable. You are 
Puspahasa, Mahahasa, Parama, Oriikara, 
Vasatkara, Svahakara, Vausatkara, 
Svadhakara, Vedas form, holy places, clients, 
yajna, creator of all, yajhabhokta, Sukradhata, 
BhOrda, Bhuvarda, Svarda, Svarnada, Goda 
and Amrtada. You are "Om" syllable Brahma 
etc., Brahma, Yajna, Vedakama, Vadya, 
Yajnadhara, Mahamlna, Mahasena, Mahasiva, 
Nrkesari, Hota, Homya, Havya, Huyamana, 
Hayamedha, Pota, Pavayita, 13 Puta, 14 Pujya, 
Data, Hanyamana, 15 Hryamana 16 and Harita. 17 
"Om" you are ethics, leader, agray, 
Visvadhama, Subhanda, Dhruva, Araneya, 
Dhayna, Dhyeya, Jiieya, Jiiana, Yasta, Dana, 
Bhuma, Iksya, Brahma, Hota, TJdgata, speed 
of racers, knowledge of scholars, yoga of 
yogis, emancipation of its desirous, wealth of 
rich people and you are Grhya, Pata and 
Parama. 

You are moon, sun, consecration, donation, 
man, three-eyed, great-eyed, 

Adityaprabhava, 18 Surottama, Suci, Sukra, 19 
Sky, rainy season, the months Agrahayana 
and Bhadra, Pausa, Magha, Phalguna, Caitra 
and Vaisakha, time transference, Isa, Uija, 
Saha, Sahasya, Tapa, Tapasya, honey, 
Madhava, Kala, Sahkrama, valourous, 
courageous, horse-necked, great yajna, 
Sankara, Harlsvara, Sambhu, Brahmesa, 
Surya, Mitravaruna, Pragvaiis'akaya, BhQta 
etc., Mahabhuta, Urdhvakarma, Kartta, Sarva- 
papavimocana and Trivikrama. I salute you. 

ycitH) siciiTj- 

fgmj- 

13. The purifier. 

14. The purified. 

15. Who is killed. 

16. Being stolen. 

17. Who is stealer. 

18. Source of sun. 

19. Bright. 


Chapter 94 


439 


stem i£r sfamri 1 

m ^ntemcTOrg^u w ii 


Pulastya said- When so prayed by Brahma 
and other ascetics, Visnu, the excellent doer 
said Pitamaha- "O purest Sattvavrtti! Ask to 
what you desire." 

tt^rer fert 


^nr guild fawt 


Brahma said politely- “O sovereign! O 
Murad! I wish you should live always in very 
complexion here at my residence.” 


<T# f? ^tJT % cfTO^T 


^HjTTR: 

The sovereign Avyayatma said in reply- "It 
will be as you desired.” Since then he 
remained there in dwarf form and received 
honour with keen devotion. 


<nmuq i 


A group of nymphs began dancing there, 
the singers started singing under instructions 
from Indra, Vidyadhara began piping trumpet 
and the commune of gods, demons and 
siddhas began reciting psalms. 


dtT: OHIW fej ftlfer: 

wf faftfs: -HdHid. 

u?rn^r wr fenrt:ii ^ii 

Then the lord of gods, the grandfather 
Brahma became absolved from sins and 
attained all purity. Brahma in heaven brought 


beautiful flowers and offered them to Vi§nu 
while worship. 

fef TTpj TT J dteTHHi 

feoj: mmiur f| cnqfe^i 
Vkfi: Ri|ct»R tpn 
WdgcKgrijguli -q^ii ^|| 

Vi§nu in heaven extended to one thousand 
yojanas in his dwarf form. O hermit! Indra 
worshipped him there with fragrant producing 
beautiful flowers like Brahma. 

smcrifefebM- 
PR d^df|d TTfpqTl 
fold'dV'TdjIt 

dTmjiJjicuei ddlfq fern^411 

O Brahmin! I have enunciated the complete 
episode of sending Bali in Sutala and return of 
ruling to Indra. Whatever Bali had did in 
Sutala, I am going to describe the same today. 
Please, listen it carefully. 

qm ferafeqfssErra': 11^311 



Chapter 94 


439 


Chapter 94 

Praise of V3mana by PrahlSda 

gnwrro ^ -gr^n w 

Pulastya said- Going to the nether world the 
demon equipped the city with staircases of 
pure crystal and decorated it with costly gems. 

rf^ gfcKflluf: JTTCTT^t oTflf%f^:| 
TTr^nwnTTTHTfr fa f uA fksranJmni o n 


Visvakarma constructed a palace in the 
centre of that city having extended altars 
reinforced like thunderbolt and a gate studded 
with pearls fairly trimmed. 


1 



440 


Vamana Purina 



Bali began residing there enjoying the 
worldly and divine comforts and luxuries. 
Vindhyavall was his beloved wife. 


TORT vAoTOfedll 

<TOTTT? MfSkbHI H 

O sage! She was a modest lady pioneer to 
several thousand women there. Bali, the son 
of mighty Virocana enjoyed intercourse with 
her. 

sfrlKRirPI w; TfTFt TOTI 

31TH: Mihnrl ct mi 

When he was thus dwelling in Sutala, 
steeded in enjoyment, one day there reached 
Sudarsana-cakra, the killer of demons pride. 

Mimd ^RctRI 3^ J W : {\ 

With entrance of that Cakra in nether, the 
city of demons, there roused a loud 
commotion like an agitated ocean in that city 
of demons, 

t grerr *r?n?T3? wfo: Mi 

3TT: fafctfqrtlwsr 

Having heard that loud noise, king Bali, 
drew his sword in hand and asked- "Hay! 
What is it?" 

ufpi 

Vindhyavall, his chaste and religious queen 
consoled him, put the sword within scabbard 
and said- 

qti^vHidci rJgF 

g^jjcfi c IT rJhfft TTTtJw faPl44h l <? II 

It is the adorable Cakra. of god Vamana 
who is capable to kill the commune of 
demons. With these words, that pretty-limbed 
lady went out with arghya 1 etc. 


awmiM ii rM^U fewTlgg? 

MfSTJTtrfl: 31^: <j)dl^#l^<il tjIi 

TTfHT fafacW'*fa< K fc ffiUqq il || 

In the meantime, Sudarsana-cakra having 
one thousand spikes reached there rotating. O 
sage! Bali worshipped that Cakra with folded 
hands and politely. He then recited this 
psalm- 

•mWifa ^otmjhfaqKuiqj 

ugsiy wwt ^PnWfiinii 

Bali said- I salute Sudarsana-cakra of Visnu 
the sacrosanct god having one thousand 
beams, one thousand light rays and one 
thousand spikes. 

mm^iPm w ^nwr ft?ra?:i 

3TCT^& M??T:ll w II 
3TT^5 dR«tdi |^T: 'ThTra^»T:l 

M fro?! gippjtsf^T: Mil 

3HT3n% sfojfrT: ^lft^RTTM:l 
grot mt 

I salute that cakra of Visnu in whose navel, 
there is Pitamaha, trident-holding Mahadeva 
on the top, great mountain in the root of 
spikes, Indra sun, fire etc. gods in spikes, 
wind, water, fire, earth and ether in motion, 
cloud, lightening, constellations and galaxy on 
its edges and Balakhilya etc. sages are existed 
in its exterior part. 

TPTiprat c(*| ^frhd: I 

TTPT girsr mqqqd rfii wi 

tf! t&s fenrtg^; ^pfai 

UPT qiqch TOM I ^ II 
TOT fTT^T TTCTTT Mtl 3T€prpi 

arrant ?? mpj oMnaul ttm^i 

I salute that supreme weapon of Vasudeva 
with keen devotion. O Sudarsana-cakra, you 
are the radiated fraction of S>rl Visnu. Please, 
absolve my physical, mental and the evils 


1. Pot containing respectful offering. 





Chapter 94 


441 


committed by speech. O weapon of Acyuta! 
Please, remove immediately all sins 
committed in my paternal and maternal 
families. I salute you. May the ills and 
calamities stuck to me removed. O Cakra! My 
eyes at you would absolve me from sins. I 
recite psalm for you. 

qfgwT:l 

•u4mimmuuvmh.ii W n 

With these words, the wise Bali worshipped 
the discus with sheer reverence and 
summoned Pundarikaksa to his mind. 

fe frh l MW ft^ll n II 

O sage! The discus so honoured by Bali 
made all demons lost of splendour, came up 
from nether and moved towards south, 

wirpr jjm ^twr wftRrm^H.11 ^ °" 

When Sudarsana disappeared from his 
sight, Bali became anxious. Having gross 
calamity he guessed of, no other option but he 
thought better to summon his grand father. 

tJlfa TOpr: 3TIH: gn^Pt:l 

^gT rHsft g?lcDll: gfclpf<lll * ^11 

With that summon, Prahlada having 
eminent power of intuition, appeared before 
Bali in Sutala. The mighty warrior Bali stood 
immediately up with arghya in his hands. 

fafiRT %: fMciinlOTfl 

0 Brahmana! Bali gave reverence and 
worship to his noble grandfather and 
requested him with folded hands. 

W m %TOTI 

g geg g gg gig 9 311 

0 grand-father! I have summoned you with 
most desperated heart. Hence, suggest me 
what is advantageous and salutary, and the 
highest blessing for me. 


% gn*f gig •mmk gggr whir % 
itg ^ grtg ggr. yyggi^n ^*11 

O grand-father! What a man should do in 
worldly living which may keep him free from 
bondage? 

grift gt ggg ftfgigift sjn^ntjg^fgii ^mi 

Kindly, tell me the raft capable of crossing 
over, for people of little understanding, 
plunged into the ocean of wordly life. 


ggregggTg- 

fafggg ggg ftuU gfeg gr*(ii 3 ^ii 


Pulastya said- “Demon king (Prahlada) 
thought for a while and then made a statement 
benevolent for living in the world.” 


MgK ggrg- 

rng diHciyii^iH gft gigr ufafaciqHj 

f^gf ftra gsns^gt i|g gghi 3011 

Prahlada said- “O great demon! You are 
really thankful as such wit has arisen in your 
mind.” O Bali! I say now the things good for 
you and all others living in this world. 

The people immersed in worldly ocean, 
striken by the wind of opposite conditions, 
bent with the over burden of defending the 
sons, daughters and wife, engrossed with 
other worldly affairs have only a boat of 
Visnu to shelter and row across it without any 
disruption. 

ft rftftgr 

HRryui cAu-mhj 

ft iu 4 <iMt^Kui gfgvrfftr gfar:ii3^11 




442 


Vamana Purana 


The people who have resorted to Narayana, 
beginningless, middleless and endless, giver 
of auspiciousness, most distinguished, 
bestower of good fortune, rider of Garuda, 
husband of LaksmI, chiwf of the gods do not 
enter the court of king Yama. 

rTFT chul«Jctl 

trfTfT 

^ ^ o II 

Yamaraja whispers into the ears of his 
messenger stood before him with pasa in his 
hands- “Leave them who betake themselves 
to Madhusudana. I am sovereign to other 
people and seldom to Vaisnava.” 

^cnfuTT 

% jw: yfootfi 

Besides it, Ik$v§ku, the most excellent man, 
endowed with devotion had said that 
“devotees to Visnu on earth are outside the 
jurisdiction of Yama.' ’ 

ftffT ^TT effort 

diefa ^ n^dichil <*>i\ II 3 9 II 

That is verily the tongue which recites the 
psalm to Visnu, Citta (Mind) is admirable if it 
is engrossed with Visnu and the hands 
admirable are those through which god Visnu 
is worshipped. 



The hands that do not worship the lotus feet 
of Hari are not hands but the fore buds of a 
tree branch. 

ft dwbUdVircjcb^cJl jjfdfclfgcbll 

■frit t trr fagr *rr crf% 

The tongue not describing the gracious 
deeds of god is not tongue and it is only 


Kantasaluka (throat of a frog), Pratijihva or 
any other type of a disease of throat. 

tT ^rt Tt:l 

The man not worshipping the lotus feet of 
god Visnu with reverence is like a dead man 
inspite of living and a scar like for his 
siblings. 

^ T7T TTcTrt fiR TrTT: I 

TJcTT 3tfh T WQ W? n4lF<TdHII^II 

I say solemnly that the people engrossed 
with the worship of Vasudeva regularly don’t 
derogate even after their death. 

^RTtUH) 

^VHI^chH. 11^^11 

All matters related to body, mind, speech, 
intangible, tangible, movable, immovable, 
visible and invisible are in the form of Vi§pu. 

%niwr % i i 

rMi$rai vto: ww<*Meii:ii3<ni 

The people engrossed with worshipping 
Trivikrama (Vamana) god have definitely 
worshipped all lokas including gods and 
demons. 

*WT TRlfT SR&RHsWft 

tTOT TJRT % xlf5RlJT:ll^<?ll 

O son! As the ocean bears coyntless gems, 
the properties (gunas) of Visnu too are 
countless. 

^ ¥!|x|:fiT®5raU ^ wffR 

arR fsRT: uFpfl 

t ^ i u o 11 

The people sheltering to Srlpati, the great 
giver, holder of conch, discus, lotus and 
sarhga bow in hands, eagle rider, destroyer of 
worldly fears, seldom fall in the worldly 
trench. 

iRt TRfrr iTtfsRt Frarcft «Rti 



Chapter 94 


443 


* % ufacr ^ ^ 11**11 


O Bali! The people whose hearts are made 
residence of Govinda always, do not suffer 
disrespect and are not afraid of death. 

^ Rpj % ttWT: ihwuiuj 


The best shelter, god Visnu, the holder of 
sarnga bow if resorted, the people have not to 
fall in hell or go to the abode of Yama. 

fefT 

O great demon! The position attained by 
devotees to Visnu is seldom achieved by 
Brahmins learned to Vedas and scriptures. 

diPi ’»*1 tihI:II'#'#II 


O chivalrous demon! The devotees to god 
Visrm attain better position than the people 
who are killed in great battles. 


*JT 


mfwnfiRi MgidRini 


O demon! The devotees to god attain the 
position as attained by religion abiding, high- 
souled and greatmen. 




The people exclusively devoted to god 
enter in subtle, unmanifested, great-souled 
Vasudeva having inexpressible body. 


3FRJTTTOt ^ 



The people saluting Kesava exclusively 
with devotion are always holy and high- 
souled. 


i 

smrf mti-yuj ^ qr rrtrrs^sfer 


s61s?n*ta(Mflq(fl:ir#^ II 

arnfa: qr gsq^i 

^ (ctwil: wt f^JT:imo 

The man who keeps his mind focused on 
Narayana while walking, standing, sleeping, 
awaking and taking anything, receives 
blessing of god at every moment. Bowing 
head with reverence before Vaikuntha god 
holding sword and axe, does not again leaves 
a man to rotate with the cycle of birth and 
death. A devotee to Krsna living in his 
territory and enjoying all worldly pleasures 
however, attached to the material things yet 
seldom fall in the bondage of Karmas. The 
people who love Visnu are loved by Visnu 
always. 

^ jt: r i^ThiwuNuim 

emi *11 

The devotees to DSmodara, the sheltered or 
who pray them never take birth again in this 
material world. 

? ^ M'wRl ^Rc^Ttl 

%im ? II 

O demon king! “The people remembering 
Madhusudana early in morning do not 
immerse in the mire of worldly life. The 
people reciting his psalm and listening to his 
gracious deeds easily cross the castles. 

^fidiewi^d Vtccfl fduH: 9l):ritM^:l 

trt ^i?uy(dd<Pi ^im?n 

The people feeling cheers in mind while 
sipping the nectar of the words recited about 
Hari through the ear vessels, easily cross all 
difficulties. 

'cWKimufl ^RtitciiRtriiRuhi 

qsiR *jfT:im'*ii 

The people keeping stable devotion on 
Visnu with cakra and mace in his hands 
definitely go at the place of Yogesvara Hari. 

faujj<*4 g VThRi SfiKHT m W T#:l 




444 


Vamana Purana 


The supreme position as achieved by the 
devotees engross with the service to Visnu 
cannot be achieved even when a penance for 
the period covering one thousand births is 
observed. 

% rPTtfiT: feFmtiyhl 

wi to ■rtfo-. w^im^n 

The people inspite of observing japa, hymn, 
penance and asramas get no advantage if their 
mind is void of continuos devotion to 
Madhusudana. 

^TT cfm ^TT ^JT $JcP{l 

The people envious of Madhusudana never 
receive any blessing from yajna, Vedas, 
donation, knowledge, penance and fame 
observed, acquired or earned by them. 

xmt MKiquililfd TT^: 

As the only hymn "Namo Narayan&ya 
(Saluation to Narayana)" bestows with all 
essence, there is no use of reciting several 
hymns for devotees to Janardana. 

yfaifai cj>d^Ni wsnT:i 

How can there be their discomfiture whose 
shelter is Visnu alone and in whose heart 
dwells the lotus-blue Janardana? 

‘Tttnj mi 

^TTiyu'l +4cJchnTfu| cfiR%ll $ ° II 

All acts should be performed after saluting 
the Auspicious of the Auspicious, the most 
worthy, the boon-granting lord Narayana. 

oufdmd i g gdffd -q^T: i 

% 'dwwiJiifewiiHfvi 

O chivalrous demon! Vi§tis, Vytipata and 
all other calamities originated from the 
malicious feelings are destroyed merely when 
Vi§nu, the pious name is recited. 


dl&blfeygUlfui 




HKIUUIMUIIMW gj?tT 

The hundred and thousand crore holy 
places are not equal to the sixteenth fraction 
(kala) of saluting Narayana. 

>jRioqi xnfq trtaffq ^ri 


All holy places and sacred temples as found 
in whole earth are only visited when the man 
recites psalms of Visnu. 


HrtjdRt *t divdl«i^gf?Rt gr dtRcHM 

« ^ ^rrahi<MV4t:ii^^n 

The lokas (worlds) obtained by people 
saluting to Sri Krsna are all obtained by virtue 
of reciting the sacred name of Visnu. 

% 13 -^ddWTbl ftwnsxjiifd livr^i 

■ytsfq UTtsfe yi<ydl W1 y^ll^qii 

The man devotee to other god but falsely 
worshipping Kesava too achieves the supreme 
place of saints who have executed noble 
deeds. 


yid^H f ifdbHXTI 

^ufdqyi ^xrrt cRU^T q cb^rHII^^II 

The fruit obtained as a result of regular 
worship of Hrslkesa, cannot be obtained even 
by people observing gross penance. 

frysd ttcrto 3 ^ Tji|srcT:i 



The wise people who summons to their 
mind Padmanabha in three sandhyas 
(morning, noon and evening) undoubtedly 
receive the blessing as for observing fasts. 

¥lua<$H cfixfalT sRxNhl 

drtiyKidtti Mk wr jumfy 

O Bali! Do worship of Hari regularly as 
prescribed in scriptures with its procedure. 
You will achieve perpetual and enduring 
success with his pleasure. 

flxqqr d^WaM'l t 




Chapter 94 


445 


O son! Salute him by submitting yourself as 
Tanmana, Tadbhakta and reciting psalm of 
god Visnu. You will attain real pleasure under 
shelter of that god of gods. 

3TTST ^FRTOJrt 

% tnf^r ^ujicpi< 

The greatmen residing on earth achieve 
undeviated Vaisnava position by virtue of 
summoning day and night imperishable, 
primeval, endless, unchanging, omni : reach, 
auspicious Hari with access everywhere and 
consisiting of the Veda, attain the everlasting 
and unfailing position of Visnu. 

% ttR^T fadd<mmm<?u 

^TTT UtU ' i wt 

rRf% TTRIIVS ^11 

The people detached to worldly affairs and 
knower of supreme Brahma, who call 
Narayana, the preceptor of gods regularly, 
they cross the worldly ocean like flamingos 
having white wings. 

WWfo % UddM^dMtf?ldK 

^ ^T: fq®rf%iiV3^n 

The people who focus their mind 
continuously on Acyuta, having best lotus 
eyes, innocent and regulator, they do not again 
suck the breast of mother for milk because 
their sins are fully absolved by the grace of 
god. 

jraif% w ^yiftR^n^ n 


The people reciting psalm of Padmanabha, 
the great giver, holder of conch, lotus, cakra, 
bow, mace and sword in his hands, keen to the 
lotus body of Laksmi, definitely attain the 
abode of Madhusudana. 


*JUc|Pd ^ 'dRt.Utl 

44cKfr4rnq 


rn it 


The people having devotion absolve from 
sins and enjoy pleasure by listening to psalm 
of foremost god like the creature getting 
satisfaction after food. 


^TRT STcfuf wt WwHHIHj 

driivrHpi ^TMivami 

The devotee people therefore, listen to the 
names of god Vi$nu from the people who 
meditate, summon, recite or pray Visnu. The 
gods appreciate such people adorable to all. 



n gst faffy-d^uiihs^n 

The man who does not worship Kesava, the 
controller by offering flowers, leaves, water 
and fragrances with healthy sensories internal 
and external bath, it should be considered 
about him that a smuggler in the form of 
method (vidhi) has looted him. 

UteSJTTO: II ^ * II 





446 


Vamana PurSpa 


Chapter 95 

The method of worshipping of Vi§nu narrated 
by Prahiada to Bali 

wrw 'jRT^nri 

■qT *1%: 3HXZ% eft cfifftsi^ftfll ^11 

Bali said- You have described all whatever 
was enquired by me. Please, explain now the 
position obtained as a result of worshipping 
god Janardana. 

%%: trowel 

gnfr T HdiP r ^rngrt: n ^ n 

What type of worship arouses love for 
Vasudeva? In order to please Jagadguru 
(preceptor of universe) the donations 
prescribed need explanation here so that I 
could understand then properly. 

iMc) i grpsTT %szri 

guqifa til^11 

Kindly, tell the best day for fast which 
could endow with great success to the 
devotee. Classify please, the noble deeds 
favourite to god Visnu. 

• qi T RK ft qsrfet fg^T-T T R ^:! 

O demon king! Please, tell me further, other 
acts worth executing with fresh mental 
disposition and by leaving aside the laziness. 



ci% ^ht% cu^-rots$nngii ^ u 

Prahlada said- O Bali! The donations given 
for the purpose of pleasing god Visnu are 
called Aksaya (undepleting) by sages. These 
should be made with keen devotion and 
obeisance. 

cTT farc: W<TT €|I W^€4 

strarat qrr 


The best days are those in which the man 
observes fast by focusing his heart and mind 
on Visnu after worship. 


q%%g 

T^TT^fsq%T ^ PTST% ^lf% 7R3J flcPTlIVSlI 

Janardana is automatically worshipped 
when Brahmins are respected. The fools 
keeping jealousy of them definitely fall in 
hell. 


trerCrT ^r^UIT^inWrCR: I 

A man devotee to Visnu should honour 
Brahmins with keen devotion. God Visnu 
during long past had declared himself that 
Brahmins are his body. 

W^TT •uqM.floii'l «pfr 3TI 

■#5% %5tfT II <? II 

Either Brahmin is scholar or illiterate, one 
should not humiliate him. He is the divine 
body of Visnu. Hence, he should be honoured. 

Tt UVKdlft ■q^Tftl 

■qr% py^uiuTnifa wpqqqifq ^ii ^o n 

O great demon! The best flowers for 
worship should be consisting of colour, 
essence and fragrance. 

fevtod: gtrcnft %yqw«lll 

rr npnf-r qmeiqluH i q p 

I describe now the particular flowers, days 
and donations stated for the pleasure of 
Madhava. 


yidigi ■p^T: qmi 

qni2J Tjutcliivili c&Tctlt Xt qferil ^?ll 
wliiHI dcJ»H PiR^nfri4ll 
^ qprc ^rfqii^n 

TTrTT% % wni ^pRI^dhftl 

d^lS-UlM <| chrtchi»-J.II T# H 

The flowers best for worship of Janardana 
are- Malati, 3atahva, Sumana, Kunda, 
Bahuputa, Bana, Campaka, Asoka, Karvira, 



Chapter 95 


447 


Kanaira, Yuthika (Juhl), Paribhadra, Patala, 
Bakula (maulasiri, GirisalinI, Tilaka, Japa, 
PItaka and Nagara. 

Apart from above, other flowers having 
perfume too are considered best barring 
KetakI flowers. 

ypffqjt UP I 

The best leaves for worship of Kesava are- 
Bilvapatra, Samlpatra, 1 Bhrriga and 
Mrgarikapatra, Tamala 2 and leaves of 
Amalakl. 3 

^rmfM f? gutrfui mvi^r^i^i 
TJrrraFsrftr ^[T ig: MsUiRT^sfl ^:IM^II 

The leaves of flower plants whose flowOers 
are used for worship of Acyuta are considered 
equally good for worship. 

pffqt xJT^asiTI 

^911 

Vi$nu should be worshipped by offering 
buds of Vlrudhas and Kusa, several species of 
lotus growing in water and Indivara etc. 

cM4qd)4m^d vf2JT ^JJM^:ll ^11 

O Bali! Visnu should be worshipped by 
offering the buds cleaned by water, fresh and 
smooth of vegetables and the top side leaves 
of Durva (long live plant). 

cTSTT dilrdlit0)1^111 XR II 

Sandal, Kurikuma, Uslra, 4 Padmaka (lotus) 
and Sandal-wood etc. should be smeared on 
the icon of Visnu. 

OTT TTPjt fmU 

?if sftyr futfr w.- ft-yrfui ^iroii 


t. Leaves of Prosopis Spicigera 

2. Xanthochymus pictorius 

3. Pinus Webbiana 

4. The fragrant root of the plant Andropogon 
Muricatus. 


The grain called Mahisa, Darn. Sihlaka, 5 
Aguru (aloe wood), Sita, 6 conch and Jatlphala 7 
made fragrance (Dhupa) is favourite to Visnu. 

pfpUT 'qt^dl % § ^l%MVIIH*l:l 

fdHM^4l ?m gtpng fan ^:ii ? t>n 

Barley, wheat, s'ali rice, seasmum, green 
gram, 8 urada 9 and cereals are favourite to Hari. 

TTt^RTfrt fanfan prpi 

clteflPWuidMlPl tffaf q^yrfdW.II ? ^ II 

O Sinless one! The slayer of Madhu demon 
is favourite of cow, sacred land, garments 
food and gold in donation. 

qraqnt fan: ^tfwrajsr ^hpi 

rt pen pragjihJRtp f II ^ 3 n 

O demon! Sesamum in the month of 
MaghOa (January), Tiladhenu and fuel etc. 
should be donated. 



lilfr^lpurHBfci 3ra5*3W<$:iRifii 


The great man should donate rice, green 
gram, garments and hide of black stage in the 
month of Phalguna (February) for the pleasure 
of Govinda. 

^ fonfar P^nftrr vwqwRRift 

fatrit: pfaftdfa ^farciii^ii 

Garments of different designs, bed and 
seats should be donated to Brahmins in the 
month of Caitra (April) for the pleasure of god 
Visnu. 

wrt forlfa ^i 

Fragrant things and garlands should be 
donated to learned Brahmins in the month of 
Vaisakha for the pleasure of Madhusudana. 


5. The olibanum tree, Liquidambar Orientale, 

6. Sandal wood. 

7. A nutmeg 

8. Mudga, Green gram, Phaseolus mungo. 

9. M5sa, a kind of bean, Phaseolus Radiatus. 



448 


VSmana Purana 


fifabire i -Rtrgsf ^rnsq- -^ngfar: wii ?^ii 

A gentleman should donate water pitcher, 
Jaladhenu, fan made up of T5la' and high 
quality sandal for the pleasure of Trivikrama 
to BraOOhmins. It should be done in the month 
of Jyestha (May). 

3 TraT& cqdo^iPl <J ?6II 

A pair of shoes, umbrella, salt and amalaka 
etc. should be donated in the month of Asadha 
(July) for the pleasure of Vamana (dwarf). 

sncpn <idsnPt foqfsRTTii 9^11 

A wise man should donate Brahmins milk 
pitcher, Ghrtadhenu 1 2 and fruits on the month 
of Sravana (August) for the pleasure of god 
Srldhara. 

gq&ynftuHitf ^11 

Sweet dish, honey, ghee, salt and food 
mixed with jaggery should be donated to 
Brahmins for the pleasure of Hrslkesa in the 
moOnth of Bhadrapada (September). 

(dfHi-kjfjj- 'diyiqyifddiH .1 

tRFtww cjtmrafjl 

The people should donate to Brahmins 
sesamum, horse, bull, curd, copper and iron 
etc. for the pleasure of Padmanabha in the 
month of Asvina (October). 

w cFra; qruiUTbiiwiifd<*Hj 

qR:n 3 9 11 

A man should donate silver, gold, lamp, 
gem, pearl and fruits etc. for the pleasure of 
Damodara in the month of Karttika 
(November). 

tTTfrr m 4 fyr) qt:ii 3311 


The people should donate donkey, camel, 
mule, elephant, goat pulling carriage and the 
sheep for the pleasure of Kesava in the month 
of MargasTr$a (December). 

The palace, city, home and pravarana etc. 
should be donated in Pau$a month (January) 
for the pleasure of Narayana. 

N^uigdHj 

The attendants, maid servants, ornaments 
and food consisting of six essences should be 
donated all time for the pleasure of 
Purusottama. 

rtrTftg Stetsf ^cl^in Ttfonfll^ll 

The most favourite thing or purest thing 
lying at home should be donated to Brahmins 
for the pleasure of the god of gods holding 
Cakra. 


^r: tfcvra'w 


■uptrt 


The man constructing the temple of Kesava 
receives continuously the higher positions. 
The man donating gardens enriched with 
flowers and fruits ensure rare luxuries for a 
man who donate them for the pleasure of god 
Visnu. 




The man who constructs the temple of 
Visnu, absolves the sins and keeps at pleasure 
as much as eight generations precedent to his 
grandfather. 

fh?rrr qrOT 4 )Hr:i 

TJTrCT WWW rrofeR: 11 3 9 11 


1. A palm leaf used as a fan. 

2. Ghee in the shape of a milch-cow. 




Chapter 95 


449 


O demon! ancestors had told this 
magnificence to an ascetic Jyamagha, the 
great Yogi bom in Yadu clan. 

tit ^fosia:ll'* o n 

Whether any descendant to us shall bom in 
our successive clans. Who will construct the 
temple of Hari during his life time? 

aiftf q: tPUcft 

TiH rfc i ti srcforT e h ft g i% w ufacr: 11*311 


Whether any man in our children 
(generation) shall bom for brooming at the 
place of temple and smear fragrance on the 
icon of Visnu. 

3?fxr 

^en t l foj 

Whether any man donating flag in the 
temple of Kesava and offering lamp, flowers 
and fragrance to smear on the god of gods 
shall bom anytime in our family 
(descendants). 

Mgm i tWjTh) ctT waft g t HMIdefl l 

fayThMui) wrafw fauMiudHfa**>dn*3ii 

The man heinous miscreant, miscreant of 
involved in petty offences absolves them all 
when he trims the temple of Visnu. 


ftpprr STER : I 

er cfi re rad’i jcri *r fHuwr^<n**n 

0 Demon! That king constructed a temple 
on the earth when he heard such 
pronouncement from ancestors and used to 
smear fragrance to the icon of Vi§nu. 


Trr: i 


He began worshipping god Kesava in 
various forms designed, the objects made of 
several kind metals and fire colour pictures. 


^1g#ri 
Tprgyifft ^r 


O Bali! He himself donated a lamp full of 
ghee and perfumed oil in orderly manner as 
prescribed. 

4Hlc<uti TT? T WRfgHT :l 

1?raT:ll*\ail 

He installed white and red flags dyed with 
Kusumbha Manjistha and several type flags 
having nine colours in the temple of Visnu. 

3TRTUT fefesn IpDTT: ^1^1: l4RrT?Tlf?R:l 

cffirowrartesn 11*411 


He developed an orchard by planting flower 
plants, creepers, Kedara etc. several trees. 


g rr fc n g r H g m g iSrfswi : 

TrTTnaSTfTfi^t:ll*<?ll 


He engaged the people expert in processing 
gems and kitchen designing in construction 
and constructed huge pavilions there. 

fer u9raiRur:i 

n q o n 


Ascetics, celibates, srotriyas duly learned, 
poor, blinds and handicapped people were 
honoured daily in those places. 

TT ^T: 

^iMui fqujjpMd ipt 4^1^411 311 

We people heard that the king Jyamagha 
went to the abode of Visnu as a result of 
executing these deeds. He was having keen 
obeisance and balanced disposition. 

gTsnft it nf 

fqwjcijcbfcthtaei:II ^ 11 

0 Bali! The people wishing to go at the 
abode of Visnu still follow the route shown by 
Jyamadha. 

tfWIwmfii TT^ gjR^rraim 

qUifuhwfevfoui «<irir<rdio^rn^ii^^ ii 

Hence 0 king! Construct a temple of Hari 
and worship that Hari, learned Brahmins and 
particularly the persons known to Puranas and 
who live tidy with courteous behaviour. 




450 


Vamana Purana 


jftnR ^T6 ■crf*U|:||q>$|| 

Do efforts to please god holding cakra, by 
giving garments, ornaments, gems, cows, 
earth and gold etc. till prosperity vests with 
you. 

Tjcf f**n4^rww foa 
■gnfr: ^pr^t 

f^j ^nraisnRRnrg^n^^ii 

Murari shall definitely do your good if you 
could engage yourself in the activities as 
described herein before. O Bali! The people 
sheltering to Jagannatha, Acyuta, sovereign, 
Ananta seldom suffer pains during the course 
of their life. 

jjcWl gaffict- 

Pulastya said- Having heard the true and 
best advice from his grandfather (Prahlada), 
Bali honoured him and Prahlada, the eminent 
scholar then left that place. 

a gnrorare M9ii 

On return of Prahlada in happy disposition, 
the palace of Bali began luminating like the 
moon. That great king Bali called Dis'vakarma 
and engaged him for the construction of 
Kesava's temple. It was soon built by him. 

%n trirt 

agjrcniftRt ngp: iiq c n 


Bali with his queen began brooming, 
smearing the temple area himself. He offered 
the best Naivedya (offering of food for an 
idol) of barley and sugar mixed to 
Madhusudana. 

<1msKh tqdHidmqft 

f^sEiraR) fgujj^ ggirri 

tRt ¥ ywjydui a 

Ml<ifui^>fc(5(^td>K'£t^ll q <? II 

He rage eyed VindhyavalT began lighting 
lamp at that temple of Visnu herself. Wise 
Bali used to arrange lectures of learned 
Brahmins on Puranas in that temple. 

dyifaywr^pici'W 

■Hdhf SlfrUtl^dWI 

■RWt TT^TrRT dfHt^aTra il % o || 

Mahatma Janardana, the ruler of universe, 
holder of divine body stood there to defend 
Bali the religion abiding king. 

-pH trw 

SnT tw ^ 

srfcrrr ^ 511^11 

He used to destroy the commanders of 
enemy's army by blowing musala having 
radiation of countless suns at the gate and 
never allow anyone to enter in the palace duly 
protected by domes. 

srfr feet snwfr WXrt 

HKRPJI W^unfiHiiri 

Snttl^MWt #qtfymrc 

When Narayana, the Vidhata resumed his 
service as gatekeeper, Bali began worshipping 
the best controller Hari just at the centre of his 
palace. 

Rf q e PT r &S TpTTf ^nsr 




Chapter 96 


451 


fet gfwiftlHlft 

* ^TlTRTt ^3II 

The demon king Bali used to worship the 
lotus feet of Hari and keep in memory the 
psalm of Hari always. This rule (routine) 
became mandatory (Vinayankus'a) to him. 

W3 

'WFfSGraift TJTT: 
rlSZnft TT8ZTlf% w 

cfa:ll^'*li 

That chivalrous demon king used to recite 
this episode by keeping in mind the 
benevolent statements of his Indra like 
grandfather (Prahlada). Those statements were 
not only benevolent to this material world but 
also for the metaphysical world. 

% <244l44TpT 'IWMtfd 



^ fertnrrfwii ^mi 

The persons who follow in practice the 
advice first delivered in harsh words but 
thereafter tender as butter by the elders, 
definitely attain pleasure. 

cjo& c ii e H^ t Jdi Run ^ ^ II 

The medicine in the form of advice from 
elders undoubtedly removes the poison 
inserted in a man bitten by the serpent of 
calamity particularly when he is thoughtless. 

*ir gfireifaft yri f?reraTii 11 

The satiation felt to the people after sipping 
the words nectar like of elders and brining to 
practice accordingly cannot anyway is felt by 
sipping Soma. 

STTOrft vfrtdHi 4U7 e^gr ^ ?iiwh:I 

^ VlMl ^SRT jftaRTtSU)? yu<jtr*u: 


The elders who do not administer the 
people trapped in calamity are scar like to 
their relations and they are dead in spite of 
living. 

TTtytddlil ^ f^TII ^ II 

The people having lack of learned elders 
capable to defend from calamity by their apt 
advice, cannot avail peace in life and always 
they are gripped by crocodiles of calamity. 

<244144£hI qrt ^tTTT: gSTEFTIItSo || 

Besides the elder advice, there is no other 
measure capable to defend the people 
immersed in water of calamity and fell prey to 
the waves of bad habits (vyasana). 


<H 4 ia) 3531931ft *juj 4 in&mifd grn 
~Q -m: fafi5*TTGTt% 4fH:llV9^ii 


Hence, the man hearing to the elders advice 
and who brings in practice, attains success 
shortly like Bali, the son of Virocana. 

ffit ateroragnut 

ll ^ Mi 




Chapter 96 


451 



Chapter 96 

Phala-s'ruti or mention of rewards of Vamana 
PurSna 

^UddM foot 

TOT ^ tl 

?p3T xT gfcqf TO TOtTt 

TOt^fT xT froilt: ^11 

Pulastya said- O Narada! I have thus, 
completely described this most sacrosanct 
Puraria. The man listening to it, goes to the 
abode of Visnu after acquiring sheer devotion 
and supreme fame. 

tot TOtfr nror Tifraiftfgwn^i 




452 


Vamana Purina 


tWT fi Ri yRqj mt 

As all sins are washed by taking a dip in 
water of Ganges, they were listening to 
Purana all evils stuck to man are absolved. 

1 rR^T ft^TT ^ 

TTrft w ^ ^uiidi^ ^rtrr^u 3 11 

O Brahmin! The man listening to this 
Purana with keen devotion his body and 
family remain unaffected of the poison 
generally inserted as a result of involvement 
in worldly deeds and his family enjoys healthy 
living. 

*juTrf?r fafacw 

ynrasr fonpu 

tr riFa^npi 

WTO 

^ xi 

The man who worships god Visnu by 
observing sattva tendency and listens this 
Purana daily with devotion, becomes free 
from bondage of evils and receives blessing as 
it would have on performing As'vamedha 
yajna with appropriate donation and when 
gold, land, horse, cow, elephant and chariot 
are donated. The man and woman duly 
digested to only chapter to this Purana, 
become free from the clutches of evils and 
start executing noble deeds in his/her very life. 

^cT ■gipr 

^Tl 

Stepps qotqttPq fsrat: 

^^TRTtnT: ^ f? 

TtefT 

^ VSR 


The person reciting a single hymn while 
walking but with mind exclusively devoted to 
god, receives the blessing as it would have on 
a bath with water of holy place, water of 
Ganges, Naimisaranya, Puskara, Kokamukha 
and Prayaga in the month of Magha (January). 
O Narada! I have explained the Purana which 
blesses with the fruit of Rajasuya yajna. 

w tt: wrq; 

xt wit ^11 6 11 

O hermit! There is no doubt anyway to my 
mind regarding magnificence of listening to 
this Purana. It really gives all great pleasures 
available on this earth and heaven and thus, 
the devotee attains the fruit of Sautramani 1 
yajna. 

TrTOT ST Wm 

■3T5R2T tRH 



xt fq#T: 

A man reciting this Purana receives the 
blessing which would have received by him 
had he donated gems to gods, donations made 
on aegis of solar and moon eclipse, donation 
of food to hungry but the Brahmin being 
Agnihotrf, donations made to the person 
engaged in maintenance of son, wife and 
siblings suffering from famine, donations 
made to a person engaged in service of 
Brahmins and fire and donations made by him 
to parent and elder brother. 


1. A partic. sacrifice in honour of Indra. 




Chapter 96 


453 


rljT&T dPHUnpui 

spf rororoisr myr^i 

wf^r imn v wit % 

n?rf% TO4l-nft -TTT^jgil w\ 

O Narada! This Vamana Purana is the 
fourteenth Purana in the list of eighteen 
Purapas. There is no doubt to my mind being 
its competent to absolve shortly a number of 
evils committed earlier and the heinous 
offences too. 

qjmUlEl Wfa T-ftll \?\\ 

O sage! O Brahmin! A recital, hearing and 
explaining before others this Vamana Purana 
decays all sins committed by the people 
earlier. 

I have explained this most cryptic and 
mysterious essence before you. It should not 
be disclosed before atheist, rival to Brahmins, 
brute, uncivilised and the people who plead 
otherwise than spiritual linkage. 

to) to: ftum a nmm frot %t:i 

ror froj: ^ ^if?r 'gr^pr:ii u 

Visnu, the god adored by gods give the 
supreme position of liberty (emancipation) to 
dvija who recites regularly the hymn- "Namo 
Namah Karana VamanSya." 

4W3TO srorat TTmrou^ituT^I 

farlVIldd T gpfei ^T.^clURlVliKH.11 *kll 

The person reciting this Purana should be 
provided with cow, land and gold ornaments. 
One should not be miser in donation because 
such trend destroys the blessing of listening 
completely. 

frost ?T 

fro t* n 



O Brahmin! All kinds of properties are 
achieved when this Purana is recited and 
listened in trio-sandhyas 1 by observing the 
rules of purity in heart and mind. It absolves 
the man from all sins thereby progress and 
prosperity is assured. 

It is last salute to Vamana Purana 

ffa j ftroregTTnt d ro gft tot 

uuo^TOtjsim: ii % ^ it 

«^5ronf5ro^i 


1. Juncture of the three divisions of the day 
(morning, noon and evening). 




ctm^lOR^ V^cbljjRTTfuichl 
Index of Verses 


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456 


Vamana Purina 


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Index of Verses 


457 


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458 


Vamana Pur&na 




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Index of Verses 


459 



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Index of Verses 


461 


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462 


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Index of Verses 


463 


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466 


Vdmana Purana 


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Index of Verses 


467 


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VSmana Purana 


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Index of Verses 


469 


elel: 313# W 

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eTdAiTOI* 

AeTArafq 






470 


Vamana Purana 


ddAHSejilsat? a^AK 
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aat^aat: a^xt\.d 



Index of Verses 


471 


^^gcR^snrij Ci .%6 
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amt 'jaAcj-fl^Hi'ax^Aa 
amts'RTTTagmta \6.\° 
amt5«iTTTTA ^aratRt 
amts «RiA ^f^art 
amt33%q-RriT: atf 
amt3«taq v^.ax 
amt ttmfa *t a^.x's 
amt RA^sart aA 
amt RAaRFRT ^^AX<i 

arntRitatr: -anamtvsdA^ 
amt RqtaFt %tf^r ^rx? 
amtswmT: at^ ^'aA^ 
amtsTTaja 1 : ^mh^^xao 

amts-qaRti l jaRt ^^.a'A 

amt 3 *H<iuii ct-cHi^ 

amts-qarafiamt vsd.aa 
amt3Rat 3jft3RT: ^a.a? 
amtsMaicidf "jag;: ^o.^\ 

amt tif^rt x.^a 
amt^RR wg^a.a^ 
amt HiaicHHMAl ^.a 
amt R?r!ra: ytoi ^aA^ 
amt -Rnm^ff ^.c 




472 


Vamana PurSija 


ggt giTt H 

cifll ^Tggi OT’ni'id: ^^,'i i 
ddl ygH ^<idi*d£d: \~>i.\o 

?RTt ^iRctxn' ^gT <-\°A 

crat y^df^v|(d: vs^.^ 

?Icft 

i.V\ 


ggtiUKdcHI^ST 
?rat5-csR^% ; 
ggfSTgrg^ ^fT: 
gtffcwiKIglfaeK: <^.vs 
floli«A ^PtHIdl c.c 
^mtsfisfqFT \%\% 

ggfsfigefiT RTW ?T ^vs.?5. 


ggtsffefcf? irg# <^.*<' 
ggfs-RjcR 

ggte'rapT Trcrrgjs w.w*, 
ggf 4 ^Rfi^Ria *\.rr 
ggf ^i^sfgRiTh^ ^.c 
ggf TTRf? w* 
ggf gf&r gTjgrgrrft vst. $v\ 
ggfsggd'tf n va^* 
gglsg^gcggigig \v\A 
cio) gt RiRy,m ^ ^ 
ggt g^id Tfgf <v*. ^vs 
ggf g t fy?<Hi'^ 
ggf gg4 
g<Tf ggf: 
ggfgTRfTrarcU.^ 
ggf R;c|l<*A u l 


gdf gigq Tjft: jn? 
ggfgppwjgK 
ggfsfo gggft Tjsgt 
cR?t fg^arggf 
ggf Rh<cii g? \%.%6 



%°w 


ggfRimf.di ^gj: w.w 
ggt MdfSfd: OT^T.^T 
ggf frpgtgfa: w ^.xc 

ggf fg^gf% tjtt: ?^vs 
ggf fggtl fcf% <a3Ao 
ggffgTfTrwRtx.^ 
ooi fg^rgRt ^?t ^3?.?^ 
ggf fg?rg w^^.k 
ggf ■fjt?: \6.c 

ggfgfei'ylf^izi^o.d 
ggfgteifggttg^o.T 
gift ^R%gg ^gi ^vs 
ggf tjfggggrM? 
ggt Icreggt grrs ^o.^ 
ggt TRgfft grf^ ^.vs 
ggfsoHMicMi g ?ft: 
ggfwgiaftg^ 
ggf otiwcH gsd^ 

ggt °MlT(*<lcll dl*t ?^.^o 

ggfggTjgaffi 
ggfsTjgiuini g 
rfcns^TI: WOT: ?o.^ 

ggfs^gsiFOTg vs c.\c 
gglsrlt gt ggigig 
ggfsf^t ■^RT^gfcRi 5A.<^ 
ggtsgf gjggiRra vs^o 
ggfSW <JSt gT?: 
ggfsTggf ^hcI: c.x^ 
ggfsgr wgggpt vs^.vs? 

ddlSTTT ^Rs.t?d~l?il 

ggfsgggrag: gfra^vs?.v> 

cldfST-R T°.XT 

ggt 6«H<f tjg w 
g?l5^ ^dcii^gra 
ggt $di^ ^vs.vso 
ggts^Rfg gra 


dd) ?T: 3fT? ddl ^C.% 

ggffT: ■?R i mg Z..R6 

Tml'gffssfff&iggi 
ggTfrt gr gigRi, ^ o. t t 

ggl '^dlVK: 5.^.^? 
g?F 5l5l'J'dH , J5J s 

TmtfFOTfc: V\0.^ 

Trat^WI: \o.Vt 

TR^g •'jggwsfq vs 6.\\ 
'ddOTf^g-. fggitg \6.\\ 

crarg ggR vst.5.^ 

dxlllTIlRd dM^f 
g?jOT«f y<ido4 ?vs.^ 
ddihleigd VSVS.* 

drfjrfld ?-If ?o.^ 

TRRWcff«f fggOT 
gg TTRf gtt -avs.c 
m gf)^f% TRRW 
gg%RR^TRRgT 
ggg^frfg^gt: ?•«.?? 

?T^ T Te^T r\ cT 

m ^ToBrr ^ 

TT3 ~ T \r$] 

?T^ T T^T V9^.^ 

gg gfrir g ^gw ^^.^vs 
m 

gg gwi gfa git v&.-s* 
gg gfsf ngioHici 
gg gf«f gfg®ng 
gggf«fw^TfOT 
gg g$ rt: vRTfgr ?vs.-« 
gg fgvitg: Tgi Tf^gi 
gg cgj rtot^ctt t^a's 
gggRf|gfgigi T5..T<i 
gg fg^r n^iTiid 

gg^i nei^cj vs.^vs 



Index of Verses 


473 


eT3 3gT 1^! ^.V3o 
era ^ M^nfd iX.Xo 

era ^rai ^* 333 **} «.r< 
era ^5^ FTMT <^.XX 
era^gf^Rifa ^.*3 
eraRmfapj^v^.v* 
era HKTfT'i C't.R'V 
era Maxell RW X^.U 
era fTORI^I 
era yfcifydi fen 3^5; 
era 

era 4|<fyi-*idi^ 6%^ 
era^rS gfawH: VM 
era % ^Je& tfltfig f^X.X^ 
eraTKf^^ I'O.n 
era fen "M^rarai ^.x's 
era Rl“^< HMi 3^4 
era TT^Tef <iX.X^ 


era ^TT TtM 33 .^ 

era T*IR 

era fWeR^lfa ^o.i\V3 

era g^eft 

era*afagt$tt 

era ?zm 3i#jrai 


cT^ 'Mit^l ^ 6 \.^ 

era ■Rle^I ^ f^fq 

era 'Mle^ii ra 'f ^cji^ 

era Hle^i ra eH 1 ^ 3X. 

era ■Rle^rg'3^1: 3 ^. ^3 

era He3I W?#T ^.^V 3 

era ^HleSf! ^Rf ?V9.\3 

era ^TTe?fI5^ ra ^X.^ 

era <5ilec(l Hek'rti 6^.\^ 

era'STe^I ^RtictilH: 

era Megi^ffoRIT ra H.*3,XX, 

~*\AR 


era ■RiegrssTzf c\. ^ 
era-RleRT dl^(d"4i 
era •Hlccll fegeRg ^vs.^ 
era 

era ^TIM ?^trR: 

R3I ■RTIcRr 3R: <A°.^ 

era Wlerai Rl’raRTt x^x 
erar R*rag4 ^i 
wrar gwfsi 
.eraFleTI WRRRt 3^-3 
eraif^RI ^3 'So.X^ 
eraRRIR e^Rell VS^.^o 
eraifeUSt «<y(cl 

erarwg^i ^3 

eraif^ ‘frcH'i e^raf^I X4.^ 
erarft arat^feNt vs^.w 
eraift 'eft*! 3^5el 
eraift R^TI RegT %\^3 
eraift yfrbVic^l X^.^ 
eratft ftWTTT: X^.^o 
eraifr gHFtfW 
erarfa^s 3rafa ^.x^ 
eraiwt xi^raW: v\.^<\ 
erapfarc^u?.^ 
erarpratt^sr ?x.U3 
eraM <ix.^ 

erara4 P)5iieu>uti <:x 3 ^ 
eraRR Tt RleTR* ^.6^ 
eraiRR H^eR % 
erarfrats'Pi gfra( ^x.x 
erai4^31RSTra^X.^<: 
eraiRt fafg^F^PTig 3X. 3 
erar*^ x\3.^ 

erai? mmi'^Tbl 

el^Ft 

ei^i fara 3^1 <avs.^ 

edta ^ 


enbt ^ TfeT ^\.6 

eltg^ cRR#(: 
eltR fef^^^ui X^.^o 
el^c< pellet: ■^'^l ^.^X 

eT^T ^^4l^f?ei 

ci^ra -rar Tj^trf% 

ef^R RRFTt ^X.^o 

eT^Ht ^RFeN 

erafog^T %i.^6 

eraraf^slgrat vsx. 
ratwf M^H ^.V34 
eraM gf¥ W vs^.es^ 
efe^rfRtTRF?^ 



^x.^es 


elfR^ fWOT "*}# 


eRRl^ Wt W.Xo 

ereiT RT 
ei«rar^fet ax.x<: 
cf«n^ r^-f^ 
eT«n^?RRT^ 
ewt ra Tan ^rt ^x.^ 

el*n eT WWWRf 
cf«IT era fqensrarsft V3 1.6 

e!«?I eli ^telT 3?1 Xo.d 
erai ^faRT^tKIeeTt Vso.^^ 

ci«n 3fRTrawi <-\^x 
wsRrarat rarat 
^«iT ^raT ra g^T 
R«n5rair m^ni^i 
el^nsra^efe WR VS.^R 


erqrsragRra 3 ^} 


eraisra 3 rtwh V3^.^ 
el«?I5raT RrararM 
erars^t ^^WRra 
Cl«n5-^t ^Pra?(ST: 
el«?I3-^ W 11 !! Wl <3^. R* 



474 


Vamana Purana 


rrts^: ^c*c 

cT«IT5-qT: Rtf&IR U.V 
RRTSR^: fRcjfdR 
cT«TT MI^MdWRl ^.U 

RRrfq rr- st ’jrttr, V3V*° 
cT«nfq r wfr %%.v* 
cT«TT -gf«Toqt R?$ l°.v* 
RRT RRlfT di^Ri \ 
RRTSfRRtftRRRR VS.** 
RRI ^ <*Mdl RTRt V3o 
RRl(dR^I*J<;j^ %\*0 

rri fenffgf^RT 
r*r *rtr 3*A 
r*r RRRt RfmisR vc* 
R*nfeRfRRR 3<v** 
cT^Ic^tF RR: fRRT <-\*.** 
RStc^KRi RR! RUT \'t. ^ 3 
R^RTRRR 3 :^ 

R$R gTR* RTCt *^.V-\ 

R^R ^fRRlRJR ?.*o 
R$R yfd^S# 

R^R RR ^rRRf 
R^RTFtSR R^t ^*. 3 * 
R^RfRRRRt %°*\ 

<$%^RTRTR^3.33 
RRtRR RTCJT^R (^3.3 
RR^SRRtSRRR ^.3 


RRRKgRFFR ^.3* 
RRRR^RRfcTRR^.^ 
RRWTRT RJRtctR V93M 
clRsf ^R R^RT 
RRsfRfRRT#R ^3.^3 
RRRTfq R tR^RR ^o.X* 
cl^yc^ui s^^vao.^ 
RRIRrf^RRTRiM *<a.X* 
RRPTR5R RRRR: 


RRTRR^ ^pRIR W*C 
ddlfdcjgl ^RRRI \C*C 
RRI<J RRRRRRUo.U 
RRl^TRT: -jp^V*3 
RRI fR*|RRTRR% W-\* 
RRTCPjfR RRfcRIl ^.3* 
RRTCPjfR Rt%sf^V*.3* 
RRlfafRRT RR 
RRI^RRT^R <-*.*$ 
RRTETf RUR*f 33.3* 
d«iRX 33^115 ^3.3* 
RRl RTTR RR ^*RT **.3H 
RfRR RTR Rgtf V3*.3<-\ 
RfRR R-RoT^R 
RfgRTRRT RRRFI^.3 
R^R> RIWTg^R 5*.33 
RTjSIRT R>R ^?Rt <A.33 
R^lRR RRIRlSR i\\3A* 


RRRe^ «r^d> R *^.U° 
R^RRRTlf^R R1R 3*.33 
R^RIRtR? R^)U| <£R.3^ 
R^RRIRR tRRt *3-3° 

R^R RtRRT RR 
R^R R3 RT^RT R.d 
R^R RIRT RIRRRT^ ^ ^ ^ 
RRR RRR R1R vs.^ 
RgRJtR ^RRKI; U&*~* 
R^fRJtR ^<^Bl \o.V 
R^tRI ^R^RIR *3.3* 
R^^T '<PT<Wti S'*.** 

RfgT H^Kia4 ^3°.33 


R^RTRi fiRIRfR **.*$ 
RgRtsf^RR: ?JrRT t^3.*3 
3*A 

RgRSR RRPRIR <a3A3 
RglRR RTRRRfR: ^£.33 
RgIRR RTRRRcf: Vai.'Sg, 
RgIRRRFfR: 9[rRT **.*3 
RglRR RTCJ^RTR ^.*3, C 3.33 
RglRRTT^T: ^RTRo.^^ 
dglRRRHRild R 

RglRRRR: ^rRTRo.vs^ 

RRRR^R RRTRRT ^ 
R4^f%5^RI9 
R PlH-d RgT^R \C\\ 

R^RIRt Riff 

R^RRtS'^Tf RW,^ 

R^RRl RlRR^tS VSRAH 
cTRRI RR d<riR>^ %**% 

R^PTT RRrfRg^^.d? 
cFRlRIRRRR C^.’k'C 
d-RI^RR ^cRl CR.-te 

rFRT^cjcjrj; t\6.\o£ 

R^TRfRRRIR^f 
R^R^RR: ^cRT 
R^ R?^R RtRTRt 
R^R R^ RHIte4ld 
d-A gT^R RTRT %'t.\C 
RR: f%R«fR^R^.^ 

RR: f^lilRRRfR^o.^o 
RR9RJRJRRR ^Z'X'a 
RR9Rf fgR^R \\*\ 

RRRT RifRR R^R 
RRRI RfejStsf^R 
RRRT RTS^RRft? \\M 
RR^jR^Ri^R 



Index of Verses 


475 


dRRtd^df fdd 16 . 
dMlfa *ddlfd 3X3° 
dRfSWRRRW ^XXX 
dRtSRdlfld 'Xo.Ro 
dRt dl^iSfed ^o/tfo 
dRfsffRJ d Red ^ 
dRJ^l R?f5[T E-3E 
dHdiRRdf *jfR^ u.M 
cTRfdTddft dRVJR.^ 
dR-dRwl ?IcdT ^ 
dR^fd TFTT: R^ <v£.^3 
dRtfdfci^fd^di: EM 0 
dR«ra}M?R "*E.U 



,. , .[% 

dRlRci EX^? 

dRIRcPJdtERTR EE-E3E 
dRPTcd EJTETgt va^.E 
dm<iH ddt cpn^ E°.^ 
dRIEIR Raid'd: XX?E 
dRRfd RRdcRI Vo.^ 

dRRtddrfdR^: EE.3E 

dRTRcRT fdd ^gT X?,. ^ o 
dRNd'd ^sb^Jdi E3-^E 
dRIMd-d RfRlfER C.\C 
clHIMd'd RRtE^d V9X^ 
cTRFRFfi 

'dHlIdni dfERTO W.IC 
'dRl^cRI dRH \o.c 
dHIMd-d Rd^fdK-R XXE 
dRNddi Rd Wd^d E°.X\ 
dRlMcPd RfRT X^E 
dRlMcfd TT^TT RdH E 0 -^ 
dRlHd'd 'jqd'iydii^i EXE,E 
dHlMdnt IdE^tRT^ EE.E 0 ^ 
clRNdti ^gT5R EVH 0 


clHIMd'd Rfe'fl RE-^3 
dRRd-d m(R|u[ E°A3 
dRIRcPd RRRtER <\E.^3, 

VK.X\C 

dRTRddi derail 
dHldd'd dl'ift^4d ! f E°.EH 
dANdR RRdT^<A.U, \9o 
dnNd'd hR?m 
dRFRf RR: ?[cdT E°.x; 
dHKlld'i u i ^gT E^A^ 
dRTdRff'3Rdt<SE.3° 
dHiRRiE d dtfq $\.6o 
dRl^ ^cHi^ll^ci: E°AR 
dRT? SAfR^dldd E°A"* 
ddl? Addl^dfl: EE-W 
dRTe> fd^jtdRXUH 
dRIF R$ffd ^A3 
dRT? ?Hpfa<vi.UE 
dfRA: HR? dtKScRI^ \6.%o\ 
dgcdldddldHcft SE- - ^ 
'd^dlfaddlA d ER.E3 
d^fcR R?TcRI Ex'tfH 

d^WddtVRl E,o.Xi 


d*jdld H?lclvi|| dldd XXs 

cPJdTd dRT W E°A^ 

\6.^o\ 

d^RTR dft: ^?F EE-W 
dRdTdl-ddn dlF^Ro.^ 
rfJJg: r4 R<Ih RX"* 


d*ldcjyH^S EE-E 0 

cRJf&cTT: Rdf EX?^ 
cRJ^fd RERTA: EX^R 
d^'d ri£Ii(h d^ EH-E3 
d^ctltJH^A^S.^s 


dATAAR1*ldFd: RAK 
ARf AR: dRRJJdTRATd EE-E* 
dd7 fSl <^di EE.E? 
ddTSfARf^cT: RdT: E^.U-i 

ddftd ddl ^IT \\.6° 
'ddtf^cR R?ig^ 6\.t\ 
dRt^^r^dt 
dR^d^^Rt^, R^.Eo 
dH W^dTo'l 
RRR1R1 d 

dd W.U 

RdfRdT E?.^ 

cTdRRldra%^[ ?XRS 

dd Rl^ui EE.U 
■ddlPcWR-^R: \6.^\ 
ddlRd Ijd diPf \o.E 
ddKIRRdOTl«f E^.^^c 
dd)^ U# dl^ 'SE.W 
dRW dRRf Rldf E?.^ 
d*HTdgdf?l<4 f| E°.^ 
cRRTd '^rstd: U-?E 
ERRIdgr? ^Rcd-| 
dRRT^fdfRR 
'dWI^Tcdl RET 
cRRIcfd^d ddtRt EEA 
cRRTc^ITW R^lldl 
cRRTd^d RRjf Xif. ^ o 

d'iRldl 8 fdT fdgF^iiX'^E 
dRRTcdRfR TT^d VvE* 
dRRTrdRft ■gdlt^T E?A° 
dRRIdRdT dTt% E^.^ 
dRRTcRTRld? RtER^^E.? 0 

cPFRT^R^fdB 
cRRTcRRf: RdH: EE-^ 
dRHIcl^ 4j^(ctf d^<t 





476 


Vamana Purina 


<RReRRf 

dTRg^TFRtR g \3£.^ 
cRRgRRgiMRS: CX.tC 
cTfMR'^R) 5^(4\ ^.1° 
d^Hlfc^ *HHMIdl §\.^6 
cRRgR^RgR 
dRilg 'ifati) ^ \\.\%\ 
dr-R^ddifeet# XX.^13 
cRRg fgRBR: gld 
cRRgRrf RRRRR! 
tRRg WTR RTRT W* 

*\6.VK 

tRRgsR^ Rf RT 

cRRsnia g#g w.\\ 

cIRMR gr 1 #: V3S.XS 

?rrr*& fn^Ri 
rRRsrfgssfa 
cRRSFR? on^ra ^a° 

dWI^R-f T(f?T 

cRWli: ^T’TO'WigvsX.X^ 
dRilgtagW^ ^.S.<i 

cRRfgsyr^g ^. 3 * 
WWI^sRlfTT ^3R Si.% 

cRRg f^TRT ^RR W. ^ o 
cTFRig H<lfd< , rag W.'tf 
?RRgR ecf RRRFT *36.^ 
dfi^HelR ^ cR^ 
dfRReRt 3o.% 

WR 3$.U, ^.V, 

4M 

nfTOR$ R RR'HRZJ 
•df£?W$ $ V: 
r#TCr$RT: lf3I 
dfiR+g'i 




V<f* 
df?H'd>i<^ Pkrki 
dlfH-cblc) R ^Tcfigvs,'.^ 

df^HvJu^ feldt RR *M<£ 
rlfWRfd: 
gfRTg Pmlckt T^[ 
df?Mg M u l^ 
dfRHg Poll'd* lift \\.t6 
clfRTgg’ft 
clfRPR% f^ffii 
gfRTgR^RRfgl 
crfRRRfTRti g<ft S,*.%° 

r##RRgft g 
dftMgg^i ^l-ddcMI 
c#TRRfR ggRR 6*\.%% 

dR-M-U R^JdRT 43.3° 
t#Ri ift RTRftgi 

c#T^RRcft fg^o^o 

c#RFn?5iT r ftfaRg ^.3 
gfRrgRITcRSSiT 3lT#t 6\.% 
gfroggcTSSiT RRf 

gf^rgifigRgvaVvS 

dfwggd ^ciRql cI.'X'a 
dfw-^d yidfr RRg3 v^'a 
dR*Kd yRft Rg?ft ^c.W3 
gfw?d Rflft R*J^R ^.\W3 
dR-H^ci ^ 

cR?4 R RRR RRT W.^vs 

cRR cT^RRR gcR K.U 

cRRggRl^RR: 

cR9 gfHjRIdt IcT^ V^.^o,Vo 


tRR ^RlfR*IFl 
tTRT ^fSRRT^ 3 
RRT c^'f'HHft 0 ! 
cRR^ER TOR- CR.\C 

error rr 
error RRt ^gR8r 
■dR? RfgR^TR^t 
d-W RTO^T C^.'t 
?TRt g^gq RR M.\6 
gpq gf^gg RT 
cR^r g^ ^ fgrwt 
gR RgfsfRcTI RRT 
gP#RRR T^ ^.^3 
cIR fts*>Rdl gfR 

g?R ^T -fRR \a%.^ 
eRg Traff&T RFfff^t "tC.W 
gro RgRf: g& 
errorrorro^ ■R^rnr: \t.\6 

eRR: TTgflRIT frR ^%.%o 
tRR: WRTR1 
eRR: gr»RtRcn 
RRi RWrg'fteli V3.\6 
gRT RRTHg^Rt W.\S 

M r roRigeFT 

eRR Rig RTOI 6%.$ 

cT'RT Hlrc|| H^fH^li ^36.^ 

errori rt?r rt«r 4 w.'t, c\.c, 
'tc.w 

rRRRTl *i»h: 
cRRTR! ‘RRT’TR^ C£$3 
rRR RTIR cRg ^o.^ 
cRR^ft H^lRR 
cRRc£t H?TVfR3 
rRRFRR f3RR C*X\ 

erron«^T rrrtri 

?RR RRR eR igR ^9.^ 
cRR Wi RTRrfiR 





Index of Verses 


477 


cR*li dtfd 

dtdl eld: ffddddR'tf?.?? 
d*dlddd ddl?! 
dWI'Adlfsfd 

U.^ 

eHdift dfgR dRi x^.xx 
d^dlft TJ#RdFt X%XU 
dWlRl TJ^RdPt X^M 
dFdFJeKd! fd^dPt 
cRdtfdddd: dT^t Ro.^9, 
dWld*d IJdt Rid: 
dWIHra^HWf S^.<£ 
df^PJeRdt^d T^.Ho’ 
dt^ll (Hcj'jB 
dPtld^dt fd 

dFiratd;dfddt dTSdt %\.^X 
tfWKd^ddd gedl dR.^ 
■d^qif^ dWdFPFd $X.^6 

dpfo^ddd ?Jr5im.^ 

d^dg-srat^t ^ 

cP^T'i^dFt X$.X% 
dFfo ■RWt ^f5^7F ^.XX 
cR*H dRhprw x%.*, 
'ch4)mR dlPffol, ws.c 

d*dtc"4 ‘RdTddR^?.^ 

di T^d fddd: tfiWl 

di: RmjdT: WI^: W3 

di dPtf d^Jd fed! 

di TPdldtd d dUt 

di 'Ffdl ■cycrdiR^i s^.3 

di ddt fa^etl fgt 

di 'd dd d-TOldl-dt’ d'tf.d 

di^ildilHydH^^?.^ 

di ^gl W.^o 

di^gF^Pd 

dl ^gi dfroidj ^.<s 


di ^gisfdddi din x%\ 
di^Sdddd*.^ 
di ^gT TJdd: dtdl 3^.^ 
di <|gT Xo.7(C 

di ^ cFf«t fdtt <U.\33 

dlflcRdld dddl 6.^ 
did ditSd iRhW 
did dltSd eRdtd W.^o 
did fdRfcldt ^edl: ^.R, 
did dttd d did W.XX 
did dlFt ^.*o 

dFRddt^dftg^VU? 

dFFdFt Wdiwi^ C. ^ 

dFf^?Rt «ffll <^\.<£ 

dR^dRT^t WVU3 

dFRdR dRJ^cR v.W 

dHTddl^dRRT^ 
dldlddl^ c( wftas \o.^% 
dRFIdHddi^d 
dRfdid fddtnf) ^.^3 

dRIdddddl^^-^ 

dHNdd <^ 
dRTdfSdRJ^^gl X.Xo 
dull ddRRjdt 
dTfdd4 ifed tdd^vs?.^ 

dl^M cf^I ^ O 

dljdM ddt^7i\X33 

dTFptf 

dR^ <Ht<rfdl ^di R°.tt 
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Index of Verses 


479 


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Index of Verses 


481 


■3R ^cPFIT ^oA° 

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482 


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Index of Verses 


483 


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485 


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487 


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Index of Verses 


489 


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g^qifw qf^T t^A 3 
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g4Hqg^qi«qis 
^g%t: q^qrqqg ^vs.w 
g#q?qm^Rq 6^.\ 
•gg^fqrfq^q 30 .^ 




Index of Verses 


491 


gftq ’jpri 

Rif? "IK ^ *A^.^ 

■y^cTRI? ^Rci: ^°- L \ L \ 
yqR+ifdgq 6R.^\ 
yilR^H ^1 *,R.6 
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ggn gqq ^gi VM& 
gq far % qq qift: V.^oo 
gqg£ qqrg wen 
gjsqrqgqr q?q %%.%$ 

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gf£f ^qgqraro v*.^ 
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492 


Vamana Purana 


4H41: f3J4I: ■fceT 33.35, 
441 "fji 4 1441 34.4° 

441 flmTBJRt 33.33 

441 4d ni'k fl 33.4 
4414*4 1 411. 44-33 

44114^444 34.33 
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4l4^4: IHIli 33.4 
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4154fFT 414T43I,'33.3 o 
34.33 



Index of Verses 


493 


ggggfl^lm: <pit 
gggj g^J mid ^A'^ 
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gtsg fgggi^^fg 
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gtgt*f?rpg 






494 


V&mana Purana 


4 s 4 TldiFTOT: 

454 'ai5Ji u s^ 

454 totoftt fi4 

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FFF^F: W 




495 


Index of Verses 

c£g^feggtggWM* 
gcg^R^gtft 3°A> 
gcRgigggig4 
ggifa % gT^fg 

c(»it4l4 *J'J<rHi<^H 

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cRgt5Wl?^8|rg% ^.33 
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fgyigggitM 
fgglgj uu^tr 



496 


VSmana Purana 


^IdlRl ^X.AS 

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AteRTgRRAT 5°A° 
Aft 'JAAATATS ^°AX 
A^AARATfAR X.tA 


ARATA AAT#T iM'o 
^SPJcATRAT RAT C^.CC 

^TAT ATJATsfA W.U? 
art rr.rx 

^ 3 *A cHHH'd-4 RA<aR 
fdiggR^ARI 
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d^rtj dlRry 3 - 3 ^ 

9fcRR rT^RR 4 ^.XX 

Std«l*£f ^icf ^^.x\3 

sfcRF^i 'gsferc^.xo 



Index of Verses 


497 


dd>TdV^fdfy^^-^ 

ka? 

7T 

Vldil A: *|c}tji "rfoAi 

?#rd wi ddd- saw 
^R pfdfddfddt ^6M 
?<oa 

Wdidfddtid*W.$A° 

~WW>: ^ o^ 

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^Idfofd WdTTJdVss;.^ 
^Tdfofq ■g^-diPi %.% 
W^S^ddldl^W^A? 
WtSddW HIJKIctt\d. W 
Wtsftd^T ^AS 
^i^tsfq ddiftdi <-aa? 
Vlg^lS’pT t^£A 

d^Pt?] *Jdcft <-\4A* 

■?If: dl^di^^A 

difdidldnd #?r ^a* 

?iffd ^f^i ?n^- <aa^ 
djffdt dld’JARd \SA33 
ddd>^ ddldtd ^S% 

?ra^gg%THt ^u<a 

?Id dKjdlldglSlIt \36.V6 
^ld^Rd>l dtar ??A* 
m 4UdPi wifd 
dddlS^'t’ cM *?, A 
vA^ddldld A\A£ 
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dddd Wi f^J ^.^5, 
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W: 1M<£) dM ^A<> 


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DHAI*dl(<did:#l V9<v33 
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<i°A 


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f?PdI ^td fddh^f 'tfa.Ao 


^dl: dAlftddd^A^A 


AA 

djddd ddd ^Fdl AA° 
d[ddd ddd ?J?dT AA° 
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^5FI5^Idldd: ^cdl 



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dpa dffll^Adl: ^.Ho 



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^df# d^dfi iXAH 
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jjopr^dRi^ifd 
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^u|^f+erfi)U|TfH <AA 
5 5 , 3 5 d^sifd^dfM 
^fj^l ddfdfd: 
s fyd dlddldtdt 

MJdldldi U.?° 

^fJ^Td^d^S UA° 

S J T 3^ ^ 
JJ^Idfldt ^cdl ^A° 





498 


V&mana Purana 


faparraflat u.3 
JJiygRf^Tt fear Ro.? 
fnjMrafeat fcar^f 
ffaH aai% 

f»3 '*%.? 

syj hwth ffa f^.v* 
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#aa#a a ttst W3.?6 

Ott t5f a^ t tt 
^Tta tyM 
^gggqgjcrg 
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c^.yx 

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Slta a?aT fart ■**.*<£ 
aaPa atarjaar 3 

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aat aaait fag 6°.^% 
U.^ 



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fa: a 'Rfl^IT^ <v?3 
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%ccU ^grrq] ^ER V9£.u o 

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frtatarafs %.%% 
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ffai a-ntta vs^.g 
ffai asraag 


faai iroa^aift 

ffrli gfgrfaEaRf \\.u 
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fgai gjafa'aifM %o.^c 
ffai ^aif-Enff 
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ffai aaaPfarfa co.^ 

ffrli gjKffgsaTit c\.\\ 

ffai a^aPicznfa c\.\\ 
ffaiaart aia w.w 
ffai 

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ffaiataas 
ffai ftaaai 
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tat at: at cTt% u.^ 
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taffiraa^ai ^,.u 
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tdi*«uat t^: 

a 

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affi ^gag-. y^alafa \\.\\ 
T( 

^ fa ^aaittsff w.% 
^aaf at aaaif ^s.*? 
^ag spat % faaT 






Index of Verses 


499 


a^g■gdf fsgfgAT- ^.aA 

a MAA4f: ^o.* 

a KAATafSAjaTA Sa.A3 
a Ag^AA A[»fA aa.*A 
"^T ^ '3^TRntrI 

a^^foUfta^ 

aAR at A>fAAT: 
gAtAAAif AAPf ^.a° 
aaAl^ATAAAt A^.Ao 
fleKWaA^ggl W.U« 
•Hcjc+Kiuri 'fccqRi A^.^ 
aA^sawiA W.^A 
a^ATara#: W A?.A^ 

aftAAg A 0 . 3 S; 

A<UA 

aajgg a gt^r vs*. x o 
yafdiaf 1 3gAA: a^ 
aajgtsfq aaTATA: 
aggT: a»pi treg^^.^vs 
a AP^lfAAgATfAS: AA-*? 
a W^rawig aa.a 
aA^lfgA.ggtsaR U-A 
^ W^FTOgHi,^.^ 
a <4><lP^d-H§I^H a^-3^ 

A A>AlfaR?l , Jg A 0 ^ 
AfARRA AAT5 
IW^ffeii^f aA.a 

A *lcdl g^dA: AJcAT aa.?° 
AAfAT AARAA A°.?A 
ag>tcfaM?pylfg ao.^a 
a+VfalA TOl A*.A* 
WAATA ~W^( *A.AVs 
A^aJAPTOT ATRT A-A 
ASp^^AAH^AM 
aa3 aaa war ^.u 


affif 3 aaruci ?a. 3 * 

A A fc1R?r>l Vo.W 

a a^^jaa \\m 

y^u^u^l; W1I: ?°M\ 
A A ggjNaf ^AA 
AAAI: SfclAafg Aa.W 

a a ^rgft v^m 
a a fag fast rai 
A A R^sfaftAR; 

a tagg vs.aA 

A Af^RRA: $$.£* 

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A Alfa cRlfojKt^U .^3 
a ATftaaaggi %x.^ 
a Alfa TRfwn^A^A^ 
a? Alfa AFTCt ^AT Vt.U 
A Alfa AARAfFA U-A 
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a Alfa fw Ahajaf vs^.vs^ 
A AfRl-Rcfi|?i: $vs.^ 

A ATRIW ATA 

A AT«trA ^ggl a*. 3 A 
a? Ai«ffcrra#qi <j 
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a Ai#gar Aa.^A 
AAlA^gpft^M* 
aah aa^gai w.R\ 
A%gf*faiara aa.u 
a Af4sTS^Atsaf aa.^a 
a aiata agfcfgi a a? 

a AlrAT AT^AfcA VsVs.a 

aaaapr^ATaa a.*A 
AfSAAA AI^5 6 
aaraaia A'iAgg^.3a 


agi aa fgiAjfi §3.aA 
aaa aaafSa A'tf.Ai 
a giAaaiag^ a^AA 
ag^AfasAAa A°.*a 
a gg&gf aM a airra aa.^ 
aga^igf^af aa.*3 
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a ■g aggi 
a^AFTAT: ^Ai^aaAa 
a?[ ATAfAA: frAI 
a^A cT^aggr vta 

a rfAT AAA fcAT 
a ^ARAA ArAI A^.^ 

arAtf^gagAi Ain 
a?g Av^a 

afA^AagiAFf a^.a^ 
aAt yjiRidl ^fA 
aR^Aifaa^gg Aa.^^ 
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aflrfA: ^l\A><^: 
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a c§a wm 
a ?Aif aa^ 
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agg'jf^g^A a^-^A 
aggfAAiagiAfa^^t^ 
agaf cilgfa^g uaa 
a gg^f ggt^^a^A.^a 
a AAaf^gaii: 




500 


Vamana Purana 


yyw ^6.^6 


y yspyidl fyfcRt ^o."K\9 
<H<I 'Md«l6l9l'**l: ^?.?y 

yyiyftfd yfed 




yyiTcfR^yy Oy.^ 
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y ggT dMRkd! y Sp*.^ 

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wrayf: 

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mm&ti 

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y ysr?rag?qra ^o.'i 
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yym^y yyyiy 6 %x%% 
yyryy fgyyy w>.c 
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yyRpyiy yyft V3^.y>« 
yyrfyqrfy y?y?y ci.y^ 
yyiyyRy y&R vsy.^^ 
yyiyyify yfyfei vsy 
yyiyyr yyi wg \x .vt 
yyiyra y yi goyi 
yyy^ ^y% y| 6x.3° 


Index of Verses 


501 


*Wl^i 

«ki?rdTd4dd ?V3.^ 
UpKI^uilklld C3S>.^ 
RRftTIMRTgg 
RipP: dF^Tlf: ^Ak 
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m: U-?k 

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yra^ferl xt.ix 

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TI 4iiid x rRcdM kk.ko 

RWdf^Idk.^ 

R TMd^ dt ddl \3k.?-k 
R TFKIM M ^ 

•R RTMRd^ 4U ^°A? 



502 


Vamana Purana 


^.V3V3 

WfWWPit W.'iR 

whi rt "Rfi^n \3o.^^ 

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